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THE CHRISTIAN ARTE OF THRIVING. MATH. 6. 33. But seeke yee first the Kingdome of God, and his righteousnesse;
THE CHRISTIAN ARTE OF THRIVING. MATH. 6. 33. But seek ye First the Kingdom of God, and his righteousness;
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and all these things shall bee added vnto you. THe very foundation of a Christian conuersation, is a right perswasion concerning our happinesse.
and all these things shall be added unto you. THe very Foundation of a Christian Conversation, is a right persuasion Concerning our happiness.
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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:
This Therefore being a matter of so great consequence, our Saviour christ endeavoureth in the latter part of this Chapter, to rectify our Judgments therein:
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shewing both wherein wee are not to repose our felicity, and also wherein we are to place our happinesse.
showing both wherein we Are not to repose our felicity, and also wherein we Are to place our happiness.
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Lay not vp (saith he) treasures to your selues on earth; Lay not up (Says he) treasures to your selves on earth;
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that is, place not your treasure, your chiefest good, your happinesse in any earthly things, which are transitory and momentany;
that is, place not your treasure, your chiefest good, your happiness in any earthly things, which Are transitory and momentany;
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but lay vp your treasure, that is, place your happinesse and felicity in heauen, where perfect and eternall happinesse is onely to be found.but lay up your treasure, that is, place your happiness and felicity in heaven, where perfect and Eternal happiness is only to be found.
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For where your treasure is, there will your heart bee also: For where your treasure is, there will your heart be also:
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that is, Whatsoeuer you esteeme your happinesse or chiefest good, on that your heart will bee set; that is, Whatsoever you esteem your happiness or chiefest good, on that your heart will be Set;
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vnto that, your desires, your studies and endeuours will bee referred.
unto that, your Desires, your studies and endeavours will be referred.
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If therefore your iudgement, which is the eye of your mind, bee sincere, and iudge aright of your chiefest good;
If Therefore your judgement, which is the eye of your mind, be sincere, and judge aright of your chiefest good;
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the whole body (as it were) and course of your life and conuersation will be sutable thereunto.
the Whole body (as it were) and course of your life and Conversation will be suitable thereunto.
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But if your eye be euill, if you iudge peruersly of your happinesse, placing your chiefest good in earthly and worldly things:
But if your eye be evil, if you judge perversely of your happiness, placing your chiefest good in earthly and worldly things:
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then will your conuersation bee worldly and wicked. As for example:
then will your Conversation be worldly and wicked. As for Exampl:
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If a man set his hart on pleasure, as his chiefest good, the whole frame of his life will bee voluptuous:
If a man Set his heart on pleasure, as his chiefest good, the Whole frame of his life will be voluptuous:
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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.
if on riches, the Whole course of his life will be covetous: if on honour and promotion, his Whole carriage and deportment will be ambitious.
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But if a man shall esteeme the eternall saluation of his soule, as his chiefest good:
But if a man shall esteem the Eternal salvation of his soul, as his chiefest good:
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his life will be spirituall and religious, as hauing his conuersation in heauen.
his life will be spiritual and religious, as having his Conversation in heaven.
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Now if any man shall thinke (as it is to be feared, too many doe) that he can take a wiser course,
Now if any man shall think (as it is to be feared, too many do) that he can take a Wiser course,
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then that which our Sauiour prescribeth; for he will place his treasure and happinesse both in heauen and in earth too:
then that which our Saviour prescribeth; for he will place his treasure and happiness both in heaven and in earth too:
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our Sauiour telleth him, that this cannot be: for this were to serue two masters that are at variance.
our Saviour Telleth him, that this cannot be: for this were to serve two Masters that Are At variance.
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You cannot serue God and Mammon: you cannot be worldlings, and true Christians.You cannot serve God and Mammon: you cannot be worldlings, and true Christians.
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You cannot prefix vnto your selues two supreme ends, which be repugnant one to the other.
You cannot prefix unto your selves two supreme ends, which be repugnant one to the other.
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If therfore your heart be chiefly on the earth, then is not your happinesse in heauen.
If Therefore your heart be chiefly on the earth, then is not your happiness in heaven.
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Our Sauiour hauing laid this foundation concerning the supreme ends; in the next place, hee giueth direction concerning the meanes deftinated and referred thereunto;
Our Saviour having laid this Foundation Concerning the supreme ends; in the next place, he gives direction Concerning the means deftinated and referred thereunto;
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shewing, that as our treasure is not to be placed on earth, so our chiefest care should not be set on earthly things.
showing, that as our treasure is not to be placed on earth, so our chiefest care should not be Set on earthly things.
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Therefore I say vnto you, Take no thought for your life, &c. And on the other side, Therefore I say unto you, Take no Thought for your life, etc. And on the other side,
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as our happinesse is to be reposed in heauen: so we should first and principally seeke the Kingdome of God, and his righteousnesse.
as our happiness is to be reposed in heaven: so we should First and principally seek the Kingdom of God, and his righteousness.
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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 if any shall demand, Alas, how then shall we live, what course shall we take to thrive in this world? Our Saviour Answers, that if we First seek the Kingdom of God,
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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;and his righteousness, all these things shall be added unto us These words Therefore contain two things: a Precept. Promise. The precept is twofold;
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the one, Negatiue, which is but implied; the other, Affirmatiue, which is expressed.
the one, Negative, which is but implied; the other, Affirmative, which is expressed.
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The Negatiue, (That we are not first to seeke the things on earth) is implied partly in the aduersatiue coniunction But, which presupposeth a Negation going before;
The Negative, (That we Are not First to seek the things on earth) is implied partly in the adversative conjunction But, which presupposeth a Negation going before;
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and partly, in the word First: for if wee are first to seeke the Kingdome of God,
and partly, in the word First: for if we Are First to seek the Kingdom of God,
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and his righteousnesse, then are we not first to seeke earthly things.
and his righteousness, then Are we not First to seek earthly things.
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But heere it may be demanded, Whether our Sauiour Christ do forbid al care for the things of this life:
But Here it may be demanded, Whither our Saviour christ do forbid all care for the things of this life:
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for fo he may seeme, vers. 25. Wherefore I say vnto you, take no thought for your life, what you shall eate or drinke,
for foe he may seem, vers. 25. Wherefore I say unto you, take no Thought for your life, what you shall eat or drink,
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or wherewith ye shall bee clothed: for if wee may not take thought for necessaries, then much lesse for superfluities.or wherewith you shall be clothed: for if we may not take Thought for necessaries, then much less for superfluities.
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And Ioh. 6. 27. Labour not for the meate that perisheth, but labour for that which endureth vnto euerlasting life.
And John 6. 27. Labour not for the meat that Perishes, but labour for that which Endureth unto everlasting life.
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I answere by a twofold distinction:
I answer by a twofold distinction:
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First, that he forbiddeth NONLATINALPHABET, (for so he speaketh, vers. 25. & 31.) the immoderate, the carking, the distrustfull care, whereby the heart is diuided, (as the word importeth) and remoued from God:
First, that he forbiddeth, (for so he speaks, vers. 25. & 31.) the immoderate, the carking, the distrustful care, whereby the heart is divided, (as the word imports) and removed from God:
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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,
not the moderate and provident care, which elsewhere is commended in the Scriptures. Secondly, that he forbiddeth inordinate and preposterous care, whereby earthly Desires Are more cared for,
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than the glory of God in our saluation: not the orderly care of earthly things, which is fubordinated to the glory of God,
than the glory of God in our salvation: not the orderly care of earthly things, which is fubordinated to the glory of God,
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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 our own salvation, which seems to be implied both in this place, and in the 12. of Lycia. For, sirst, seems to have Relation to a second:
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and therefore when hee biddeth vs, Seeke first the Kingdome of God, hee doth not forbid,
and Therefore when he bids us, Seek First the Kingdom of God, he does not forbid,
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nay, he seemeth to imply, that in the second place, and in a secondary respect, we should seeke the things of this life:
nay, he seems to imply, that in the second place, and in a secondary respect, we should seek the things of this life:
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the former (as Augustine saith) vt bonum nostrum, the latter, vt necessarium nostrum, necessarium autem propter illud bonum:
the former (as Augustine Says) vt bonum nostrum, the latter, vt Necessary nostrum, Necessary autem propter illud bonum:
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the former, as our chiefe good;
the former, as our chief good;
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the latter, as necessary helpes and supplies whilest we are in this life, as in the way towards happinesse.
the latter, as necessary helps and supplies whilst we Are in this life, as in the Way towards happiness.
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In the 12. of Luke hauing in like sort disswaded from worldly cares, in the 32. verse he saith:
In the 12. of Lycia having in like sort dissuaded from worldly Cares, in the 32. verse he Says:
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But rather seeke the kingdome of God: But rather seek the Kingdom of God:
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and so is the exhortation, Iohn 6. 27. to bee vnderstood comparatiuely, Labour not so much,
and so is the exhortation, John 6. 27. to bee understood comparatively, Labour not so much,
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or labour not chiefly for the meate that perisheth.
or labour not chiefly for the meat that Perishes.
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For our Sauiour himselfe in this chapter hauing directed vs, first, after Gods glory, to seeke his kingdome and his righteousnes;
For our Saviour himself in this chapter having directed us, First, After God's glory, to seek his Kingdom and his righteousness;
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his kingdome in the second petition of the Lords Prayer, his righteousnes in the third:
his Kingdom in the second petition of the lords Prayer, his righteousness in the third:
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in the fourth petition he teacheth vs to aske, and by asking, to seeke the things of this life.
in the fourth petition he Teaches us to ask, and by asking, to seek the things of this life.
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And what we are to aske in prayer, we are to seeke and to labour for in our practice,
And what we Are to ask in prayer, we Are to seek and to labour for in our practice,
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and to endeuour in our liues, lest we may seeme to tempt God.
and to endeavour in our lives, lest we may seem to tempt God.
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From the immoderate and preposterous care for the things of this life, our Sauiour disswadeth by two arguments;
From the immoderate and preposterous care for the things of this life, our Saviour dissuadeth by two Arguments;
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the one, because all such care is vaine and superfluous; the other, because it is heathenish and not beseeming Christians.
the one, Because all such care is vain and superfluous; the other, Because it is Heathenish and not beseeming Christians.
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That it is vaine, he proueth by foure reasons: first, à maiori, from the more, or greater.
That it is vain, he Proves by foure Reasons: First, à maiori, from the more, or greater.
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The life is more then the meate, and the body then rayment: therefore he that gaue the life, will prouide food to sustaine it;
The life is more then the meat, and the body then raiment: Therefore he that gave the life, will provide food to sustain it;
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and he that prouided the body, will giue rayment to clothe it, namely, to them that moderately and orderly seeke it.
and he that provided the body, will give raiment to cloth it, namely, to them that moderately and orderly seek it.
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The second and fourth, à minori, from the lesse. God feedeth the Fowles without their carefulnesse;
The second and fourth, à minori, from the less. God feeds the Fowls without their carefulness;
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and doth not onely clothe, but also adorne the Lillyes of the field, which are of no value in comparison of men. and does not only cloth, but also adorn the Lillies of the field, which Are of no valve in comparison of men.
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Which as they were made for mans vse, so are they supplied with necessaries for mans sake.
Which as they were made for men use, so Are they supplied with necessaries for men sake.
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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 of lawfull meanes? The third is from the like.
If Therefore God provide for them, how much more will he provide for us, if we shall depend upon his providence in the moderate use of lawful means? The third is from the like.
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For God hath set to all men a stiat, as of their stature, so of their estate:
For God hath Set to all men a stiat, as of their stature, so of their estate:
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as therefore it were a vaine and idle thing for a man to carke and care for the increase of his stature;
as Therefore it were a vain and idle thing for a man to cark and care for the increase of his stature;
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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.
so likewise for the advancement of his state above that pitch, which God hath limited. The other argument is, Because such care is no Way beseeming Christians: First, Because it is Heathenish.
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The Gentiles, that doe not know God, nor acknowledge his prouidence, seeke immoderately and preposterously after these things. The Gentiles, that do not know God, nor acknowledge his providence, seek immoderately and preposterously After these things.
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But you must not be like vnto them, as before hee had said.
But you must not be like unto them, as before he had said.
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Secondly, it becommeth Christians, who haue a heauenly Father, which knoweth what is needfull and expedient for vs better then our selues, to cast their care vpon him,
Secondly, it becomes Christians, who have a heavenly Father, which Knoweth what is needful and expedient for us better then our selves, to cast their care upon him,
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and to depend vpon his Fatherly prouidence.
and to depend upon his Fatherly providence.
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Children that haue wise, louing and able parents, doe not vse to take thought for their foode and rayment,
Children that have wise, loving and able Parents, do not use to take Thought for their food and raiment,
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or other necessaries, but depend vpon the prouident care of their naturall Parents.
or other necessaries, but depend upon the provident care of their natural Parents.
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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;
How much more ought we, who Are the children of God, to depend upon the providence of our heavenly Father? For if earthly Parents do know to give good things to their children;
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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, how much more will our heavenly Father give good things to them that ask him? who in love, Wisdom and power does infinitely more excel earthly Parents,
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then the heauens exceede the earth. But this argument, that God is our Father, may yet further be enforced.
then the heavens exceed the earth. But this argument, that God is our Father, may yet further be Enforced.
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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.
Is God our Father in christ? then hath he given his own Son forvs, that by him we might be made the Sons of God.
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If therefore (as the Apostle argueth) God hath so loued vs, that he spared not his onely begotten sonne, but gaue him ouer vnto death for vs;
If Therefore (as the Apostle argue) God hath so loved us, that he spared not his only begotten son, but gave him over unto death for us;
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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:how shall not he with him give us all things that Are needful and expedient for us? Again, is God our Father? then Are we his Sons:
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and if sonnes, then also heires, heires of God, and coheires with Christ; and if Sons, then also Heirs, Heirs of God, and coheirs with christ;
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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 care,
and Therefore to us also belongeth that comfortable exhortation of our Saviour christ, Lycia 12. 32. fear not, little flock, be not distracted with distrustful care,
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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;
or Fear of want, it is your Father's pleasure to give you a Kingdom. For if God will give us an heavenly and everlasting Kingdom;
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can we imagine that he will denie vnto vs the pettie commodities of this life? So much of the negatiue precept or dehortation.
can we imagine that he will deny unto us the Petty commodities of this life? So much of the negative precept or dehortation.
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In the affirmatiue precept or exhortation, we are to note three things.
In the affirmative precept or exhortation, we Are to note three things.
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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:
The Object, or thing to be sought, the duty of seeking, the order and degree, First, The Object is twofold, the Kingdom of God, and his righteousness. As touching the former:
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there are two kingdomes in the world; the one of darkenes, the other of light.
there Are two kingdoms in the world; the one of darkness, the other of Light.
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The former is the kingdome of Satan, who is called the Prince, yea, the god of this world, who ruleth effectually in the children of disobedience, carrying them captiue to the obedience of his will:
The former is the Kingdom of Satan, who is called the Prince, yea, the god of this world, who Ruleth effectually in the children of disobedience, carrying them captive to the Obedience of his will:
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vnto this kingdom all men naturally, since the Fall of Adam, are subiect, and in that subiection doe remaine,
unto this Kingdom all men naturally, since the Fallen of Adam, Are Subject, and in that subjection do remain,
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vntill they bee translated into the Kingdome of God.
until they be translated into the Kingdom of God.
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The consideration whereof ought to moue all, that are not in the state of grace, earnestly and speedily to seeke the Kingdome of God.
The consideration whereof ought to move all, that Are not in the state of grace, earnestly and speedily to seek the Kingdom of God.
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For vntill they belong to Gods Kingdome, they are subiects of the kingdome of Satan. The Kingdome of God is twofold, Vniuersall. Speciall.
For until they belong to God's Kingdom, they Are Subjects of the Kingdom of Satan. The Kingdom of God is twofold, Universal. Special.
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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,
His universal Kingdom is called the Kingdom of his power and providence. Of which it is said, Psalm. 103. 19. The Lord hath prepared his Throne in the Heavens,
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and his Kingdome ruleth ouer all: vnto this Kingdome all creatures whatsoeuer, be they neuer so rebellious, are subiect.and his Kingdom Ruleth over all: unto this Kingdom all creatures whatsoever, be they never so rebellious, Are Subject.
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For although in respect of their intent, they set themselues against the will of God;
For although in respect of their intent, they Set themselves against the will of God;
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yet in respect of the euent, they become (though vnwittingly) the instruments of God, to bring to passe his good purposes.
yet in respect of the event, they become (though unwittingly) the Instruments of God, to bring to pass his good Purposes.
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Of this kingdome our Sauiour speaketh not in this place.
Of this Kingdom our Saviour speaks not in this place.
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Neither shall wee need to seeke it, but voluntarily to submit our selues vnto it, whereunto all creatures of necessity are subiect.
Neither shall we need to seek it, but voluntarily to submit our selves unto it, whereunto all creatures of necessity Are Subject.
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His speciall kingdome is that whereby hee ruleth ouer his Elect, who are not onely his kingdome,
His special Kingdom is that whereby he Ruleth over his Elect, who Are not only his Kingdom,
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but his Family also, whereof one part is in heauen, which is the Church triumphant; the other on earth, which is the Church militant.
but his Family also, whereof one part is in heaven, which is the Church triumphant; the other on earth, which is the Church militant.
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In regard whereof the speciall kingdome of God hath two parts;
In regard whereof the special Kingdom of God hath two parts;
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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;
the Kingdom of Glory, and the Kingdom of Grace. The Kingdom of Glory, to the Elect, is a state of Glory, and Eternal happiness in heaven;
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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 fulnesse of ioy, and at whose right hand are pleasures for euermore.
where they having Union with christ, and by him communion and fellowship with the Whole Trinity, enjoy the chiefest good, which is God himself, in whose presence there is fullness of joy, and At whose right hand Are pleasures for evermore.
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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,
The Kingdom of Grace, unto the Elect, is a state of Grace, and by it, of happiness begun in this life, standing in the means and Degrees of salvation, wherein we having by the Spirit, Union with christ as our Head, who is our life, and with whom our life is hid in God, Colos chap. 3. vers. 3, 4. and having also communion with him in his merits, to our justification,
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and in his grace and efficacy of his Spirit, to our sanctification, doe passe the time of our pilgrimage,
and in his grace and efficacy of his Spirit, to our sanctification, do pass the time of our pilgrimage,
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as in his feare, so also in expectation of euerlasting happinesse. The former kingdome is to bee sought as our supreme end, and absolute felicitie;
as in his Fear, so also in expectation of everlasting happiness. The former Kingdom is to be sought as our supreme end, and absolute felicity;
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the latter, as the meanes destinated thereunto. Yet both as our happinesse:
the latter, as the means destinated thereunto. Yet both as our happiness:
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that, vt beatitudo patriae; this, vt beatitudo viae; that, as the happinesse comprehensorum, who are in actuall possession;
that, vt beatitudo patriae; this, vt beatitudo Viae; that, as the happiness comprehensorum, who Are in actual possession;
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this, as the happinesse viatorum, who liue in expectation: and therfore both also are to be first sought:
this, as the happiness viatorum, who live in expectation: and Therefore both also Are to be First sought:
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that, in intention, as the end; this, in execution, as the meanes to the end.
that, in intention, as the end; this, in execution, as the means to the end.
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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.
For whosoever Desires to be an inheritor of the Kingdom of Glory, where God unto his Saints is all in all, must First be a faithful Subject in the Kingdom of Grace, wherein God Ruleth in his Saints by his Word and Spirit.
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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.
But our Saviour requires us to seek, not only the Kingdom of God, but also his righteousness. Where perhaps it may seem strange, that this addition is Here made, seeing righteousness is included in the Kingdom.
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For as the Apostle saith, the Kingdome of God standeth not in meate or drinke, or in other things appertaining to this life, but in righteousnesse and peace,
For as the Apostle Says, the Kingdom of God Stands not in meat or drink, or in other things appertaining to this life, but in righteousness and peace,
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and ioy in the holy Ghost. Nothing therefore being idle and superfluous in the Word of God:and joy in the holy Ghost. Nothing Therefore being idle and superfluous in the Word of God:
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we are to conceiue, that this addition, for more distinct explication, was needfull in respect of our corruption;
we Are to conceive, that this addition, for more distinct explication, was needful in respect of our corruption;
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who would all of vs be thought to seeke Gods Kingdome;
who would all of us be Thought to seek God's Kingdom;
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whereas but few (in comparison) doe care for his righteousnesse, which notwithstanding is in execution and practice,
whereas but few (in comparison) do care for his righteousness, which notwithstanding is in execution and practice,
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first to be sought as the chiefe thing in the Kingdome of grace, (the other two, viz. peace,
First to be sought as the chief thing in the Kingdom of grace, (the other two, viz. peace,
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and ioy, being the fruits and consequents therof) and as the high way to the Kingdome of glory.
and joy, being the fruits and consequents thereof) and as the high Way to the Kingdom of glory.
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Now the righteousnesse which we are to seeke, is not our owne, but his righteousnesse:
Now the righteousness which we Are to seek, is not our own, but his righteousness:
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as the Glosse hath obserued, Iustitiam dicit eius, vt per eum, non per vos iusti sitis:
as the Gloss hath observed, Iustitiam dicit eius, vt per Eum, non per vos Justi sitis:
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That wee may be righteous, not in and by our selues, but in and by him.
That we may be righteous, not in and by our selves, but in and by him.
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For Christ, who knew no sinne, was 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 christ, who knew no sin, was made sin, that is, a sinner for us, by imputation of our sin unto him, that we, who Are Sinners in our selves, might be made the righteousness of God in him, that is, righteous before God in him, by imputation of his righteousness unto us The righteousness Therefore, which we Are to seek, is not the righteousness, which is of the law,
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for that is called our righteousnesse: the which, if we shall seeke with the lewes, to be iustified thereby;
for that is called our righteousness: the which, if we shall seek with the lewes, to be justified thereby;
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we shal with them misse of the righteousnes, which is of God.
we shall with them miss of the righteousness, which is of God.
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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,
But it is the Evangelical righteousness, or that which is revealed in the Gospel, which we Are commanded to seek, which is called the righteousness of God. The which,
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as it is the chiefe subiect of the Gospell, as the Apostle sheweth;
as it is the chief Subject of the Gospel, as the Apostle shows;
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I am not (saith he) ashamed of the Gospell of Christ, for therein is the righteousnes of God reuealed: I am not (Says he) ashamed of the Gospel of christ, for therein is the righteousness of God revealed:
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and againe, that we are not iustified by the righteousnes of the law, but by that righteousnes which without the law is reuealed in the Gospell, euen the righteousnes of God, which is by faith in Iesus Christ:
and again, that we Are not justified by the righteousness of the law, but by that righteousness which without the law is revealed in the Gospel, even the righteousness of God, which is by faith in Iesus christ:
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so is it first and principally to be sought:
so is it First and principally to be sought:
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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:
and in comparison thereof, we Are with the Apostle to esteem our own righteousness, and whatsoever privileges we may seem to have by the law, as dung, as loss:
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that we may win Christ, and be found in him, not hauing our owne righteousnes, which is of the law;
that we may win christ, and be found in him, not having our own righteousness, which is of the law;
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but that which is through the faith of Christ, the righteousnes which is of God by faith;
but that which is through the faith of christ, the righteousness which is of God by faith;
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that we may know him, and the power of his resurrection, and the fellowship or communion of his sufferings, being made cōformable to his death. 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.
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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.
And this righteousness is twofold, being either imputed through faith, or infused by the Spirit: the former, is the righteousness of justification; the latter, of sanctification.
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The former is called, the righteousnesse of God, not onely because it is from God, and accepted of him, as the latter;
The former is called, the righteousness of God, not only Because it is from God, and accepted of him, as the latter;
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but also because it is the righteousnesse of Christ, who is God:
but also Because it is the righteousness of christ, who is God:
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in which sence the blood of Christ is called the blood of God; for Christ is called Iehouah our righteousnesse: and he was giuen vnto vs of God, to be our righteousnesse. Not that we are iustified by the essentiall,
in which sense the blood of christ is called the blood of God; for christ is called Jehovah our righteousness: and he was given unto us of God, to be our righteousness. Not that we Are justified by the essential,
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or vncreated righteousnesse of the Deitie (which was the error of Osiander,) but because Christ, by whose righteousnesse we are iustified, is God.
or uncreated righteousness of the Deity (which was the error of Osiander,) but Because christ, by whose righteousness we Are justified, is God.
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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:
For to speak properly, we Are justified by that righteousness, which christ performed in his humanity, in the days of his Flesh, both passive and active:
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whereupon the Apostle faith, that we are iustified by his blood, that is his passiue righteousnesse,
whereupon the Apostle faith, that we Are justified by his blood, that is his passive righteousness,
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and by his obedience, that is his actiue righteousnesse.
and by his Obedience, that is his active righteousness.
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For as by the disobedience of one, (the first Adam) many are made sinners;
For as by the disobedience of one, (the First Adam) many Are made Sinners;
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so by the obedience of One, (the second Adam) many are made righteous. so by the Obedience of One, (the second Adam) many Are made righteous.
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The righteousnesse therefore, by which wee are iustified, is the righteousnesse of Christ, who is God, without vs, in him.
The righteousness Therefore, by which we Are justified, is the righteousness of christ, who is God, without us, in him.
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The righteousnesse of sanctisication is in vs, from him: for of his fulnes we haue receiued grace for grace.
The righteousness of sanctification is in us, from him: for of his fullness we have received grace for grace.
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For by the merit of Christ his obedience, death, and resurrection apprehended by faith, and imputed vnto vs, we are iustified:
For by the merit of christ his Obedience, death, and resurrection apprehended by faith, and imputed unto us, we Are justified:
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and by the vertue, power and efficacy of the same obedience, death, and resurrection applied vnto vs by the holy Ghost, we are sanctified.
and by the virtue, power and efficacy of the same Obedience, death, and resurrection applied unto us by the holy Ghost, we Are sanctified.
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The former is perfect, but not inherent: the latter is inherent, but not perfect. Therefore of iustification there are no degrees;
The former is perfect, but not inherent: the latter is inherent, but not perfect. Therefore of justification there Are no Degrees;
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but of sanctification there are, according to the measure of grace receiued. By the former, we are intituled vnto Gods kingdome;
but of sanctification there Are, according to the measure of grace received. By the former, we Are entitled unto God's Kingdom;
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by the latter, we are fitted and prepared thereunto: for no vncleane thing can enter into the Kingdome of God.
by the latter, we Are fitted and prepared thereunto: for no unclean thing can enter into the Kingdom of God.
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The former is the title whereby we claime our inheritance, the latter is the cognizance of those which are heires:
The former is the title whereby we claim our inheritance, the latter is the cognizance of those which Are Heirs:
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therefore it is said, that by faith we receiue remission of sinnes, and inheritance among those that are sanctified.
Therefore it is said, that by faith we receive remission of Sins, and inheritance among those that Are sanctified.
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And therefore also it is called the inheritance of the Saints. These two sorts of righteousnes, though different in themselues, must concurre in the same subiect:
And Therefore also it is called the inheritance of the Saints. These two sorts of righteousness, though different in themselves, must concur in the same Subject:
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and therefore we are to seeke the one, as well as the other;
and Therefore we Are to seek the one, as well as the other;
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and not like carnall gospellers, to be all for iustification, and nothing for sanctification. For Christ was giuen vnto vs of God,
and not like carnal Evangelists, to be all for justification, and nothing for sanctification. For christ was given unto us of God,
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as well to bee our sanctification as our iustification: and out of his side there issued,
as well to be our sanctification as our justification: and out of his side there issued,
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as well the water of ablution, as the blood of redemption.
as well the water of ablution, as the blood of redemption.
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Yea, he hath redeemed vs, as well from the dominion of sinne, as from the guilt of it.
Yea, he hath redeemed us, as well from the dominion of sin, as from the guilt of it.
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And therefore no man can be assured of his iustification, who is not in some measure sanctified.
And Therefore no man can be assured of his justification, who is not in Some measure sanctified.
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For God hath sworne, that whom he redeemeth, to them he will giue grace to worship him in holines and righteousnes.
For God hath sworn, that whom he Redeemeth, to them he will give grace to worship him in holiness and righteousness.
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Whosoeuer is in Christ, is a new creature. Whosoeuer are Christs, they crucifie the flesh with the.
Whosoever is in christ, is a new creature. Whosoever Are Christ, they crucify the Flesh with thee.
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lusts thereof, walking not after the flesh, but after the Spirit. Lustiest thereof, walking not After the Flesh, but After the Spirit.
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And as the righteousnesse of sanctification is an vnseparable companion of iustification, in so much as no man is to be counted righteous,
And as the righteousness of sanctification is an unseparable Companion of justification, in so much as no man is to be counted righteous,
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but he that doth righteousnesse: so is it a necessary forerunner of glorification. Without holines no man shall see God:
but he that does righteousness: so is it a necessary forerunner of glorification. Without holiness no man shall see God:
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and, Vnlesse a man be borne againe, he cannot see the kingdome of God. Knowye not that the vnrighteous shall not inherit the kingdome of God? So much of the obiect.
and, Unless a man be born again, he cannot see the Kingdom of God. Knowye not that the unrighteous shall not inherit the Kingdom of God? So much of the Object.
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The dutie is to seeke: which word presupposeth a losse of those things, which we are commanded to seeke. The duty is to seek: which word presupposeth a loss of those things, which we Are commanded to seek.
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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,
For by sin all of us naturally Are exiles from the Kingdom of glory, fallen from a state of grace and happiness, into a state of disobedience and misery, deprived of the glorious Image of God, wherein we were created in true righteousness and holiness,
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and haue got vnto our selues the ougly shape of Satan. In so much that our naturall and carnall wisedome is diuellish:
and have god unto our selves the ugly shape of Satan. In so much that our natural and carnal Wisdom is devilish:
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the very NONLATINALPHABET of our corrupt nature, the naturall inclination and disposition of our minds is not onely an enemy, but enmity against God.
the very of our corrupt nature, the natural inclination and disposition of our minds is not only an enemy, but enmity against God.
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In which respect our Sauiour doubted not to say vnto Peter, Auant, Satan, for thou doest NONLATINALPHABET, mind, sauour, affect not the things which be of God,
In which respect our Saviour doubted not to say unto Peter, Avant, Satan, for thou dost, mind, savour, affect not the things which be of God,
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but those that be of men. This our losse and misery is seriously to bee acknowledged, and bewailed of vs;but those that be of men. This our loss and misery is seriously to be acknowledged, and bewailed of us;
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that by the acknowledgement and sense thereof, we may be stirred vp studiously to seeke the Kingdome of God,
that by the acknowledgement and sense thereof, we may be stirred up studiously to seek the Kingdom of God,
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and the righteousnesse which wee haue lost.
and the righteousness which we have lost.
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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.
For christ our Saviour Come to save those which were lost, to Redeem captives, to justify those, who by sin were guilty of damnation, to sanctify those which were defiled & polluted with sin.
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Wherefore if we be not lost in our selues, we need not a Sauiour; nor a Redeemer, if we be not captiues;
Wherefore if we be not lost in our selves, we need not a Saviour; nor a Redeemer, if we be not captives;
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nor a Iustifier, if wee bee not guilty; nor a Sanctifier, if we be not polluted;
nor a Justifier, if we be not guilty; nor a Sanctifier, if we be not polluted;
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neither shall wee seriously seeke the Kingdome of God, and his righteousnesse, if wee doe not truly acknowledge that we haue lost them.
neither shall we seriously seek the Kingdom of God, and his righteousness, if we do not truly acknowledge that we have lost them.
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Now this word Seeke, importeth a studious desire, care, and endeuour to find and to recouer that which we haue lost.
Now this word Seek, imports a studious desire, care, and endeavour to find and to recover that which we have lost.
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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.
The studious desire must be expressed in hearty, earnest, and faithful prayer unto God. For what we ask in prayer, we do seek At the hands of God.
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Our care must shew it selfe in a studious meditation, and serious purpose to vse all good meanes, and to auoid the impediments.
Our care must show it self in a studious meditation, and serious purpose to use all good means, and to avoid the impediments.
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Our endeuour must appeare in the carefull and diligent vsing of the means, and auoiding the impediments,
Our endeavour must appear in the careful and diligent using of the means, and avoiding the impediments,
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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.
and in doing whatsoever lies in our power, and not to be wanting to our selves in any thing which we Are able to perform.
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For wee are not so to cast the care of our saluation vpon God, that we should neglect it our selues.
For we Are not so to cast the care of our salvation upon God, that we should neglect it our selves.
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He that made vs without vs, will not saue vs (I speake of such as come to yeeres of discretion) without our owne endeuours.
He that made us without us, will not save us (I speak of such as come to Years of discretion) without our own endeavours.
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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;
For though in respect of Some men's extraordinary calling, as also in regard of the First granting of the means of salvation, to those which before sat in darkness, it be true, that God is found of them who sought him not;
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yet, where the ordinary meanes of saluation are affoorded, men are bound to seeke God in his ordinances,
yet, where the ordinary means of salvation Are afforded, men Are bound to seek God in his ordinances,
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and carefully to vse those meanes which God hath graciously vouchsafed. Neither haue any a promise that they shal find, vnlesse first they seeke.
and carefully to use those means which God hath graciously vouchsafed. Neither have any a promise that they shall find, unless First they seek.
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Thus then wee are to seeke, the Kingdome of glory, and the eternall saluation of our soules.
Thus then we Are to seek, the Kingdom of glory, and the Eternal salvation of our Souls.
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First, by begging this mercy at the hands of God, which he hath promised to them that call vpon him.
First, by begging this mercy At the hands of God, which he hath promised to them that call upon him.
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Secondly, by seeking the Kingdome of grace, and his righteousnesse, as the meanes thercto;
Secondly, by seeking the Kingdom of grace, and his righteousness, as the means thercto;
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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;
that is, by an earnest desire, a serious care and a true endeavour, to attain to the means and Degrees of salvation in this life, viz. our Vocation, whereby we Are brought into his Kingdom;
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our Iustification and Sanctification, whereby we are made partakers of his righteousnesse.
our Justification and Sanctification, whereby we Are made partakers of his righteousness.
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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.
Thirdly, by endeavouring and giving all diligence to make our Election, Vocation, and Justification sure unto us by the works of Sanctification, that is, of piety and righteousness.
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For if we doe these things, an entrance shall abundantly bee ministred vnto vs, into the euerlasting Kingdome of our Lord and Sauiour Iesus Christ.
For if we do these things, an Entrance shall abundantly be ministered unto us, into the everlasting Kingdom of our Lord and Saviour Iesus christ.
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And to encourage vs carefully and diligently to seeke the Kingdome of God and his righteousnesse;
And to encourage us carefully and diligently to seek the Kingdom of God and his righteousness;
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let vs remember, that hee which hath commanded vs to seeke, hath also promised that we shall finde.
let us Remember, that he which hath commanded us to seek, hath also promised that we shall find.
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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,
But the chief thing which we Are to insist upon, is the order and degree of seeking, required in the word First. For where we Are enjoined to seek First the Kingdom of God,
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and his righteousnes, two things are implied. First, in order, before all other things, that is, in the first place:
and his righteousness, two things Are implied. First, in order, before all other things, that is, in the First place:
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and first, in degree, aboue all other things, that is, chiefly and principally. As touching the former;
and First, in degree, above all other things, that is, chiefly and principally. As touching the former;
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It may bee obiected, that in the Lords Prayer we are taught, to seeke first, not the Kingdome of God,
It may be objected, that in the lords Prayer we Are taught, to seek First, not the Kingdom of God,
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or his righteousnesse, but the glory of God in the first Petition, his Kingdome in the second,
or his righteousness, but the glory of God in the First Petition, his Kingdom in the second,
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and his righteousnes in the third.
and his righteousness in the third.
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It is true indeed, that among all things whatsoeuer, the glory of God is first to be sought,
It is true indeed, that among all things whatsoever, the glory of God is First to be sought,
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as the supreme vniuersall end, whereunto our saluation it selfe is subordinated.
as the supreme universal end, whereunto our salvation it self is subordinated.
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But heere our Sauiour teacheth vs, what to seeke first, in bonis nostris, in those good things which appertaine vnto vs:
But Here our Saviour Teaches us, what to seek First, in bonis nostris, in those good things which appertain unto us:
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and so our eternall saluation & happines is first to be sought, as our own chiefe good,
and so our Eternal salvation & happiness is First to be sought, as our own chief good,
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and as the Philosophers call it, NONLATINALPHABET.
and as the Philosophers call it,.
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Now that we are first, and without any further delay, to seeke the Kingdome of God,
Now that we Are First, and without any further Delay, to seek the Kingdom of God,
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and his righteousnesse, it appeareth, first by the commandement of God, not onely in this place,
and his righteousness, it appears, First by the Commandment of God, not only in this place,
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but elsewhere also in the Scriptures. Esa. 21. 12. If you will seeke, seeke, returne, come:
but elsewhere also in the Scriptures. Isaiah 21. 12. If you will seek, seek, return, come:
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for this NONLATINALPHABET, as we call it, importeth haste.
for this, as we call it, imports haste.
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As if hee had said, If yee will seeke the Lord indeed, seeke him without delay, returne by repentance, come by faith.
As if he had said, If ye will seek the Lord indeed, seek him without Delay, return by Repentance, come by faith.
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Esa. 55. 6. Seeke the Lord whilest he may be found, and call vpon him whilest he is neere.
Isaiah 55. 6. Seek the Lord whilst he may be found, and call upon him whilst he is near.
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Psalm. 95. To day if yee 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,
Psalm. 95. To day if ye will hear his voice, harden not your hearts, (as they do, which Delay to yield Obedience to his Word) but whilst it is called to day, even to day,
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before to morrow, turne vnto him.
before to morrow, turn unto him.
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And agreeable to the Canonicall Scriptures is that exhortation of the son of Syrach: Delay not (saith he) to turne vnto the Lord,
And agreeable to the Canonical Scriptures is that exhortation of the son of Sirach: delay not (Says he) to turn unto the Lord,
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and put not off fro day to day:
and put not off from day to day:
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for suddenly shall the wrath of the Lord come forth, and in thy security thou shalt be destroied,
for suddenly shall the wrath of the Lord come forth, and in thy security thou shalt be destroyed,
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& perish in the day of vegeance. & perish in the day of vengeance.
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2 By the practice of the faithfull, and namely, of Dauid, who professeth, Psal. 63. 1. that early hee would seeke the Lord.
2 By the practice of the faithful, and namely, of David, who Professes, Psalm 63. 1. that early he would seek the Lord.
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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.
And Psalm 27. 8. when the Lord said, Seek ye my face, his heart made answer to God with this Echo of a ready mind, Thy facc, Lord, will I seek.
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3 By other pregnant reasons, whereby is manifested the absurd folly of those, who put off their conuersion,
3 By other pregnant Reasons, whereby is manifested the absurd folly of those, who put off their conversion,
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and care of their saluation vntill their old age, or last sicknesse;
and care of their salvation until their old age, or last sickness;
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as if they meant to doe that last (if euer they doe it) which Christ requireth to be done in the first place.
as if they meant to do that last (if ever they do it) which christ requires to be done in the First place.
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For that which is commonly said, is most of all verified in this particular: Mora trahit periculum, Delay breeds danger.
For that which is commonly said, is most of all verified in this particular: Mora trahit periculum, delay breeds danger.
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And that because of the vncertainty both of a longer life, and of repentance to bee attained after delay.
And that Because of the uncertainty both of a longer life, and of Repentance to be attained After Delay.
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For we haue no charter or lease of our liues, but are tenants at will:
For we have no charter or lease of our lives, but Are tenants At will:
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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.
who must give up our Souls into the hands of God, whensoever it shall please him to call them, having no assurance that we shall live until to morrow.
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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.
And Therefore it were extreme folly to defer our conversion unto God, or seeking of his Kingdom (whereupon our salvation dependeth,) though it were but until to morrow.
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But suppose we should liue so long as wee vainly promise to our selues;
But suppose we should live so long as we vainly promise to our selves;
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what assurance haue we, that we shall then repent? For first, it is not a thing in our power to repent when we list,
what assurance have we, that we shall then Repent? For First, it is not a thing in our power to Repent when we list,
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but it is the free gift of God, which ordinarily he offereth in the meanes of our saluation.
but it is the free gift of God, which ordinarily he Offereth in the means of our salvation.
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But if we harden our hearts against those meanes, as those doe, which voluntarily delay their turning vnto God:
But if we harden our hearts against those means, as those do, which voluntarily Delay their turning unto God:
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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;
what hope will there be of our future conversion, when the means ordained by God for our salvation, by our Delay become a means of our obduration;
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when the Word of God, which to the faithfull is the sauour of life vnto life, through our default becommeth vnto vs the sauour of death vnto death?
when the Word of God, which to the faithful is the savour of life unto life, through our default becomes unto us the savour of death unto death?
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2 Againe, if we will not accept the grace of God, when it is offered,
2 Again, if we will not accept the grace of God, when it is offered,
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as daily he intreateth vs by his Ministers and Embassadours, that we would be reconciled vnto him;
as daily he intreateth us by his Ministers and ambassadors, that we would be reconciled unto him;
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what assurance haue we, that hereafter wee shall haue so much grace as truely to desire it.
what assurance have we, that hereafter we shall have so much grace as truly to desire it.
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Or if we seeme to desire, and to begge it at the hands of God,
Or if we seem to desire, and to beg it At the hands of God,
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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 are which delay their repentance) that for as much as he called, and they would not heare;
how can we promise to our selves, that if we will not hear God when he speaks unto us, he should hear us when we speak to him? Does not the Wisdom of God protest against impenitent Sinners, (as those Are which Delay their Repentance) that for as much as he called, and they would not hear;
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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.
Therefore, when in their distress they should call upon him, he will not answer, neither will be found of them when they should seek him.
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And to the same purpose the Prophet Zachary concludeth: Therefore it is come to passe, that as he cried, and they would not heare;
And to the same purpose the Prophet Zachary Concludeth: Therefore it is come to pass, that as he cried, and they would not hear;
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so they cried, and I would not heare, saith the Lord of Hosts. so they cried, and I would not hear, Says the Lord of Hosts.
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3 Moreouer, God seemeth to deale with vs, as Popilius Lenas, the Romane Embassadour, dealt with King Antiochus, who giuing a dilatory answere to his message, with his staffe he drew a circle about the King,
3 Moreover, God seems to deal with us, as Popilius Lenas, the Roman Ambassador, dealt with King Antiochus, who giving a dilatory answer to his message, with his staff he drew a circle about the King,
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and required him in the name of the Senate and people of Rome, to giue him a direct answere,
and required him in the name of the Senate and people of Room, to give him a Direct answer,
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before he came out of that circle.
before he Come out of that circle.
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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 period of this transitory life, which vanisheth like a vapour: requiring vs,
So the Lord hath enclosed us in a small circle of time, which is called the day of our Visitation, and the acceptable time, which At the most is the short Period of this transitory life, which Vanishes like a vapour: requiring us,
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when with Antiochus wee seeke delaies, before we come out of that circle, to giue him our answere.
when with Antiochus we seek delays, before we come out of that circle, to give him our answer.
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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 are to feare the like iudgements, that are there threatned against her;
For if when the Lord gives us a time to Repent, as he did to that Jezebel, spoken of Apocalypse 2. 10. and we do not Repent, we Are to Fear the like Judgments, that Are there threatened against her;
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or the like curse which Christ gaue to the figge tree, hauing, like an hypocrite, leaues, but no fruite as yet;
or the like curse which christ gave to the fig tree, having, like an hypocrite, leaves, but no fruit as yet;
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Let no fruite growe on thee from hence-forward for euer. 4 Againe, repentance by delay groweth more difficult. Let no fruit grow on thee from henceforward for ever. 4 Again, Repentance by Delay grows more difficult.
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For when repentance is delaied, sinne is nourished, and being nourished, getteth strength within vs, growing in strength, as wee growe in yeeres.
For when Repentance is delayed, sin is nourished, and being nourished, gets strength within us, growing in strength, as we grow in Years.
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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:
Therefore as crooked plants, whilst they be young, may Easily be bowed or broken At your pleasure, the which if you suffer so to continue until they be grown trees, you shall not be able to stir:
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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;
so whilst our Sins Are but young (as by original sin, if it be not increased by practice and Continuance, they Are but evil inclinations and dispositions) they Are more Easily subdued;
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which if by continuance they grow to bee confirmed habits, they will subdue vs. For custome becommeth as it were another nature,
which if by Continuance they grow to be confirmed habits, they will subdue us For custom becomes as it were Another nature,
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so that a man will as easily forgoe a member of his body, as forsake a sinne whereunto he hath been accustomed.
so that a man will as Easily forgo a member of his body, as forsake a sin whereunto he hath been accustomed.
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Can the Aethiopian change his skinne, or the Leopard his spots? then may you also doe good, that are accustomed to doe euill, as the Lord saith by his Prophet Iereney. Can the aethiopian change his skin, or the Leopard his spots? then may you also do good, that Are accustomed to do evil, as the Lord Says by his Prophet Iereney.
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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, howsoeuer in outward semblance and profession,
5 But suppose, that thou Mayest seem to Repent At the last, which many (alas) do not so much as seem to do, dying either desperate as Iudas, or senseless as Nabal: yet what assurance hast thou, that thy Repentance which is wrung from thee by extremity of affliction, will be found? Does not the Psalmist testify, that the Israelites, howsoever in outward semblance and profession,
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when the Lord did slay them, they sought him, and enquired early after God;
when the Lord did slay them, they sought him, and inquired early After God;
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notwithstanding they did but flatter him with their mouth, and lyed vnto him with their tongues:
notwithstanding they did but flatter him with their Mouth, and lied unto him with their tongues:
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for their heart was not right with him, neither were they stedfast in his couenant? Doth not wofull experience shew, that many,for their heart was not right with him, neither were they steadfast in his Covenant? Does not woeful experience show, that many,
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whilest they are in any extremity by sicknes or otherwise, will seeme very penitent, and promise great matters,
whilst they Are in any extremity by sickness or otherwise, will seem very penitent, and promise great matters,
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if God would be pleased to restore them to their former estate;
if God would be pleased to restore them to their former estate;
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who when they are restored, returne to their former courses, and perhaps become worse then euer they were before.
who when they Are restored, return to their former courses, and perhaps become Worse then ever they were before.
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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:
Eve as water that hath been heated, when it cooleth again, is colder then before? For as when a man draws a bow, it follows his hand:
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but when he letteth his hand goe, it returneth to his former estate:
but when he lets his hand go, it returns to his former estate:
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so, many, whilest the hand of God is vpon them, whereby he seeketh to draw them vnto himselfe, doe seeme to follow his hand;
so, many, whilst the hand of God is upon them, whereby he seeks to draw them unto himself, do seem to follow his hand;
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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 they howled vnto the Lord vpon their beds, they cried not from their heart, as the Prophet Hosea speaketh,
who when the Lord Takes away his hand, return to their former condition, and perhaps turn aside like a deceitful bow: which is a fearful Signen, that when they howled unto the Lord upon their Beds, they cried not from their heart, as the Prophet Hosea speaks,
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and that when they seemed to turne vnto the Lord, and to seeke him early, their heart was not vpright, as Dauid testifieth of the Iewes.
and that when they seemed to turn unto the Lord, and to seek him early, their heart was not upright, as David Testifieth of the Iewes.
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The which I speake, not to censure those which bee gone, but to admonish vs, that we doe not presume.
The which I speak, not to censure those which be gone, but to admonish us, that we do not presume.
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For howsoeuer we are in charitie to iudge the best of them, who before their departure haue seemed to repent;
For howsoever we Are in charity to judge the best of them, who before their departure have seemed to Repent;
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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;
yet we Are to be jealous of our selves, and to Fear, if we never have Repentance until by strong hand it be extorted from us;
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lest perhaps it will not be sound.
lest perhaps it will not be found.
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And this was the third reason manifesting the folly of them, who deferre this duty of seeking Gods Kingdom from day to day.
And this was the third reason manifesting the folly of them, who defer this duty of seeking God's Kingdom from day to day.
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4 If we first seeke the Kingdome of God and his righteousnes, we shall not onely finde them;
4 If we First seek the Kingdom of God and his righteousness, we shall not only find them;
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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 also all the things of this life, which Are expedient for us, shall be added over and above them by Way of advantage, as our Saviour Here promises.
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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;
But on the other side, if we First seek the things of this life, and put off the care of our salvation to our latter days;
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as we shall be in great danger, for earthly things which are vaine and momentany, to lose an eternall kingdome in Heauen:
as we shall be in great danger, for earthly things which Are vain and momentany, to loose an Eternal Kingdom in Heaven:
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so haue we no assurance, that we shall obtaine our worldly desires. For it is the blessing of God that maketh rich.
so have we no assurance, that we shall obtain our worldly Desires. For it is the blessing of God that makes rich.
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But if we belong vnto him, we are to make account, that he will crosse our preposterous desires,
But if we belong unto him, we Are to make account, that he will cross our preposterous Desires,
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and by crosses and afflictions, as it were by weeping crosse, bring vs to himselfe,
and by Crosses and afflictions, as it were by weeping cross, bring us to himself,
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and weane vs from worldly desires, that we may mind and affect the things which are aboue.
and wean us from worldly Desires, that we may mind and affect the things which Are above.
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5 But suppose we attaine to our vvorldly desires, hauing not yet sought the Kingdome of God,
5 But suppose we attain to our worldly Desires, having not yet sought the Kingdom of God,
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nor cared for the saluation of our soules: then will not these worldly goods be good vnto vs:
nor cared for the salvation of our Souls: then will not these worldly goods be good unto us:
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for as the wise man saith, All these things are for good to the godly, so to the sinners they are turned vnto euill.
for as the wise man Says, All these things Are for good to the godly, so to the Sinners they Are turned unto evil.
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For to a worldly man that seeketh not the Kingdome of God, and his righteousnes, what is pleasure,
For to a worldly man that seeks not the Kingdom of God, and his righteousness, what is pleasure,
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but the lust of the flesh; what riches, but the Mammon of iniquitie; what honour, but the pride of life;
but the lust of the Flesh; what riches, but the Mammon of iniquity; what honour, but the pride of life;
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what learning and wisdome, but armata nequities, whereby men are enabled to doe the more hurt;
what learning and Wisdom, but armata nequities, whereby men Are enabled to do the more hurt;
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what long life it selfe, but a longer continuance in sinne? But on the other side,
what long life it self, but a longer Continuance in sin? But on the other side,
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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:
if we First seek the Kingdom of God and his righteousness; all these outward things shall be added unto us, as blessings and favours of God, and pledges of his love:
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or if we may seeme to want any temporall blessings, the seeming want thereof shall not hinder our happinesse.
or if we may seem to want any temporal blessings, the seeming want thereof shall not hinder our happiness.
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Blessed are you, saith our Sauiour to the faithfull, though you be poore; blessed though you mourne, &c. for though they seeme poore, yet are they truly rich;
Blessed Are you, Says our Saviour to the faithful, though you be poor; blessed though you mourn, etc. for though they seem poor, yet Are they truly rich;
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yea, rich to God, Luke 12. 21. not onely because they haue a treasure laid vp in Heauen,
yea, rich to God, Lycia 12. 21. not only Because they have a treasure laid up in Heaven,
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but also because godlines with contentednes is great riches, neither is any man so rich as hee that is contented:
but also Because godliness with contentedness is great riches, neither is any man so rich as he that is contented:
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though they be abridged of worldly pleasures, yet they onely haue the true delight:
though they be abridged of worldly pleasures, yet they only have the true delight:
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to them a good conscience is a continuall feast, and hauing peace of conscience, they haue also the ioy in the holy Ghost, which,
to them a good conscience is a continual feast, and having peace of conscience, they have also the joy in the holy Ghost, which,
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as S. Peter saith, is vnspeakeable and glorious.
as S. Peter Says, is unspeakable and glorious.
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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,
Though they may seem base in the eyes of the world, yet who Are so truly honourable as they, who Are the Sons and Heirs of God,
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and coheires of Christ? Though they are simple, yet who so wise as those that feare God? who so learned as those who know God to bee their Father, Christ to be their Sauiour,
and coheirs of christ? Though they Are simple, yet who so wise as those that Fear God? who so learned as those who know God to be their Father, christ to be their Saviour,
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and the holy Ghost to be their sanctifier? Though their life sometimes be short, yet is it recompenced with immortality;
and the holy Ghost to be their sanctifier? Though their life sometime be short, yet is it recompensed with immortality;
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and who may be thought so long-liued, as those in whom our Sauiour hath begun a spirituall life, which neuer shall haue end?
and who may be Thought so long-lived, as those in whom our Saviour hath begun a spiritual life, which never shall have end?
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6 Vntill we seeke the Kingdome of God and his righteousnes, we remaine in the kingdome of Satan,
6 Until we seek the Kingdom of God and his righteousness, we remain in the Kingdom of Satan,
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and in the state of damnation, out of which we haue need to haste.
and in the state of damnation, out of which we have need to haste.
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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.
7 Lastly, until we seek the Kingdom of God and his righteousness, we do nothing but sin, this duty being the First which we can do without sin.
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And therefore by delaying this duty, which ought first to bee done, we doe nothing but adde sinne to sinne,
And Therefore by delaying this duty, which ought First to be done, we do nothing but add sin to sin,
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and hoord vp wrath against the day of wrath. You see what our duty is; let vs now consider our practice.
and hoard up wrath against the day of wrath. You see what our duty is; let us now Consider our practice.
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Do not very many that would seeme Christians, deferre their seeking of Gods Kingdome, and care of their saluation,
Do not very many that would seem Christians, defer their seeking of God's Kingdom, and care of their salvation,
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vntill their old age or time of sicknesse;
until their old age or time of sickness;
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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,
making choice of that time, which is most unfit to begin their Repentance? and yet when age or sickness comes, they still defer their turning unto God and seeking of his Kingdom,
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so long as there is hope of life.
so long as there is hope of life.
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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.
For what is the course that these men take, when God by sickness summoneth them as it were to appear before him? First, they send to the physician.
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That they send to the Physician, I mislike not, so it be done in due order.
That they send to the physician, I mislike not, so it be done in due order.
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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,
But First we should labour to make our peace with God, humbling our selves under his hand, confessing and bewailing our Sins, whereby we have provoked him to anger, turning to him that smites us,
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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.
and flying unto him by hearty, earnest and faithful prayer for the pardon of our Sins, that the cause of our affliction being removed, the affliction it self may either be removed or sanctified unto us Then Are we to use Physic and other lawful helps, depending on the blessing of God in the use of them.
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But these men first send to the Physician, and whilest they haue any hope of life, they neuer seeke to God,
But these men First send to the physician, and whilst they have any hope of life, they never seek to God,
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nor take care what shall become of their soules. But when the Physician giueth them ouer as past recouerie;
nor take care what shall become of their Souls. But when the physician gives them over as past recovery;
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then, and neuer till then, they send for the Minister; then, and neuer till then, they seeke God and his Kingdome.
then, and never till then, they send for the Minister; then, and never till then, they seek God and his Kingdom.
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As though their meaning were, whē they leaue to liue, then onely to begin to liue to God,
As though their meaning were, when they leave to live, then only to begin to live to God,
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and hauing all their time led the life of the Reprobate, to dye neuerthelesse the death of the iust.
and having all their time led the life of the Reprobate, to die nevertheless the death of the just.
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But be not deceiued, qualis vita, finis ita; such as hath bin the life, such commonly is the end:
But be not deceived, qualis vita, finis ita; such as hath been the life, such commonly is the end:
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and ordinarily the Greeke saying is true, NONLATINALPHABET, Of an euill life, there is an ill end.
and ordinarily the Greek saying is true,, Of an evil life, there is an ill end.
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I take not vpon mee to reftraine Gods mercy from those, who at the last turne truely vnto him:
I take not upon me to reftraine God's mercy from those, who At the last turn truly unto him:
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but I speake of that which is ordinary.
but I speak of that which is ordinary.
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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:
It is to be feared, that not one of an hundred, who have all their life time deferred their Repentance, does Repent At the last hour:
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and therefore it is an hundred to one, that thou shalt not then repent, if thou deferrest till then.
and Therefore it is an hundred to one, that thou shalt not then Repent, if thou deferrest till then.
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But the Kingdome of God is also to be sought first, aboue all things, that is, chiefly and principally,
But the Kingdom of God is also to be sought First, above all things, that is, chiefly and principally,
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and that for these reasons. 1. Because the saluation of our soules in the Kingdome of Glory,
and that for these Reasons. 1. Because the salvation of our Souls in the Kingdom of Glory,
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and the degrees of saluation in the Kingdome of Grace, is our true happinesse.
and the Degrees of salvation in the Kingdom of Grace, is our true happiness.
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The former, as beatitudo patrie: the other, as beatitudo viae: and 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;
The former, as beatitudo patrie: the other, as beatitudo Viae: and being our happiness, and consequently our chiefest good, Are in our Judgments to be esteemed, in our affections to be desired, in our endeavours to be laboured for above all other things;
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nothing else being to bee desired or sought for otherwise, than as it may bee a furtherance,
nothing Else being to bee desired or sought for otherwise, than as it may be a furtherance,
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or at least no hinderance thereunto.
or At least not hindrance thereunto.
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As for the things of this life, they are so farre from being the chiefe good,
As for the things of this life, they Are so Far from being the chief good,
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as that to them that set their hearts vpon them, and seeke them chiefly, they are not good at all.
as that to them that Set their hearts upon them, and seek them chiefly, they Are not good At all.
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All these things (saith the Wise man) are for good to the godly, but to the sinners they are turned into euill.
All these things (Says the Wise man) Are for good to the godly, but to the Sinners they Are turned into evil.
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For to those that seeke them chiefly, they are not onely vaine and vnprofitable, as Salomon testifieth,
For to those that seek them chiefly, they Are not only vain and unprofitable, as Solomon Testifieth,
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but through their owne default, hurtfull also and pernicious vnto them; as being not onely thornes to choke the seed of grace in them;
but through their own default, hurtful also and pernicious unto them; as being not only thorns to choke the seed of grace in them;
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but also the baits of sinne, and snares of the diuell. For which cause Salomon saith, The prosperity of fooles destroyeth them.
but also the baits of sin, and snares of the Devil. For which cause Solomon Says, The Prosperity of Fools Destroyeth them.
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Againe, The saluation of our soule is an eternall good. These things, if they be good, are but momentany.
Again, The salvation of our soul is an Eternal good. These things, if they be good, Are but momentany.
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For as the whole earth, compared to the heauens, is but as a poynt of no sensible quantity;
For as the Whole earth, compared to the heavens, is but as a point of no sensible quantity;
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so our whole time vpon the earth, is but as a moment or poynt of time, in comparison of eternity.
so our Whole time upon the earth, is but as a moment or point of time, in comparison of eternity.
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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?
Who Therefore would prefer the momentany vfe of earthly vanities in this world, before the everlasting fruition of the superexcellent Eternal weight of glory in heaven?
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Thirdly, consider the wickednesse and profane folly of those who chiefly seeke worldly things.
Thirdly, Consider the wickedness and profane folly of those who chiefly seek worldly things.
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For first, their eye being euill, their whole life is answerable, as was said before. 2. They, which professe religion,
For First, their eye being evil, their Whole life is answerable, as was said before. 2. They, which profess Religion,
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and chiefly seeke earthly things, as all worldlings doe, are notorious hypocrites;
and chiefly seek earthly things, as all worldlings do, Are notorious Hypocrites;
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giuing their face and outward profession to God, but their heart, with all their chiefe desires, studies and endeuours to Mammon. 3. Those that chiefly loue the world,
giving their face and outward profession to God, but their heart, with all their chief Desires, studies and endeavours to Mammon. 3. Those that chiefly love the world,
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and the things of this world, the loue of God is not in them. Yea, being louers of the world, they are found to be haters of God;
and the things of this world, the love of God is not in them. Yea, being lovers of the world, they Are found to be haters of God;
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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,
for the amity of this world is enmity against God. 4. Those who removing their hearts from God, do Set them on the world, Are Idolaters,
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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,
or as Saint James calls them, Adulterers, who have no inheritance in the Kingdom of God. 5. Those who chiefly affect the world, do subordinate the profession of Religion,
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and the care of keeping a good conscience to worldly desires; and therefore in time of triall they fall away.
and the care of keeping a good conscience to worldly Desires; and Therefore in time of trial they fallen away.
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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:
Whereas contrariwise, they whose treasure is in heaven, and have their Anchor of hope fixed there, will not suffer themselves either to be allured to that which is evil, by the Desires of the world:
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which they esteeme as vanities, in comparison of heauenly happinesse;
which they esteem as vanities, in comparison of heavenly happiness;
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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 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:
or to be terrified from that which is good, by the afflictions and calamities of this life, which Are not worthy of the glory that shall be revealed. 6. That which is said of covetous Persons, is true of all worldlings, that they have Set their Souls to sale, taking for them (as the price thereof) the vanities of the world:
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And therefore are more foolish and profane than Esau, who sold his birth-right for a messe of pottage.
And Therefore Are more foolish and profane than Esau, who sold his birthright for a mess of pottage.
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For these men (for matters of like value, and lesse necessity) make away an euerlasting inheritance in the Kingdome of heauen.
For these men (for matters of like valve, and less necessity) make away an everlasting inheritance in the Kingdom of heaven.
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Finally, those, which professing themselues Christians, doe chiefly seeke earthly things, doe cast away their soules;
Finally, those, which professing themselves Christians, do chiefly seek earthly things, do cast away their Souls;
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not onely losing their inheritance in heauen, but also plunging themselues into hell.
not only losing their inheritance in heaven, but also plunging themselves into hell.
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For they which walke, that is, make profession of religion, and yet chiefly minde earthly things;
For they which walk, that is, make profession of Religion, and yet chiefly mind earthly things;
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the Apostle saith, that their end is damnation. And they which sowe to the flesh, must looke of the flesh to reape corruption.
the Apostle Says, that their end is damnation. And they which sow to the Flesh, must look of the Flesh to reap corruption.
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Fourthly consider, the doctrine of the Gospell teaching vs to deny all worldly lusts, Tit. 2. 12. the vow of Baptisme, to renounce them:
Fourthly Consider, the Doctrine of the Gospel teaching us to deny all worldly Lustiest, Tit. 2. 12. the Voelli of Baptism, to renounce them:
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the duty of all true Christians, and the practice of Gods children.
the duty of all true Christians, and the practice of God's children.
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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.
For so many of us as Are true Christians, Are also to be persuaded, that we Are elected, called, redeemed, regenerated unto life Eternal in the Kingdom of God.
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And consequently, that we are heires, yea, Citizens of heauen, and pilgrims and strangers vpon earth, who ought to vse bac vita, vt via, this life,
And consequently, that we Are Heirs, yea, Citizens of heaven, and pilgrim's and Strangers upon earth, who ought to use bac vita, vt via, this life,
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as a way to a better life;
as a Way to a better life;
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and the things of this life, as helpes onely, and not as hindrances in our way;
and the things of this life, as helps only, and not as hindrances in our Way;
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not to set our hearts vpon them, but to vse the world, as not abusing it, being weaned from worldly desires,
not to Set our hearts upon them, but to use the world, as not abusing it, being weaned from worldly Desires,
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and minding the things which are aboue.
and minding the things which Are above.
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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,
For it were a foul shame for us, who Are appointed to heaven, and called to God's Kingdom, to be wholly or chiefly addicted to the earth,
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like earth-wormes, or Serpents that crawle vpon the earth; like vncleane fishes, which wanting finnes, doe lie in the mud;
like earthworms, or Serpents that crawl upon the earth; like unclean Fish, which wanting fins, do lie in the mud;
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like blind beetles, which hauing wings, notwithstanding are, for the most part, poring in the dung of the earth.
like blind beetles, which having wings, notwithstanding Are, for the most part, poring in the dung of the earth.
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And lastly, consider the practice of the Godly;
And lastly, Consider the practice of the Godly;
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of Moses, who when he was forty yeeres old, refused to be called the sonne of Pharaohs daughter, choosing rather to suffer affliction with the people of God,
of Moses, who when he was forty Years old, refused to be called the son of Pharaohs daughter, choosing rather to suffer affliction with the people of God,
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then to enioy the pleasures of sinne for a season:
then to enjoy the pleasures of sin for a season:
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esteeming the reproach of Christ (so hee calleth the afflictions of the members of Christ) greater riches then the treasures of Egypt.
esteeming the reproach of christ (so he calls the afflictions of the members of christ) greater riches then the treasures of Egypt.
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And the reason of all this was, because hee had respect to the recompence of reward;
And the reason of all this was, Because he had respect to the recompense of reward;
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that is, preferred the saluation of his soule to all worldly respects:
that is, preferred the salvation of his soul to all worldly respects:
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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;
for he that hath an eye to the reward both of the godly and wicked, will not only choose to be a Bondservant among the people of God, rather then to be a Gallant in Pharaohs Court;
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but hee will also chuse to be as poore a Lazar, as Lazarus himselfe, rather then to be another Diues.
but he will also choose to be as poor a Lazar, as Lazarus himself, rather then to be Another Diues.
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Of Dauid in the fourth Psalme:
Of David in the fourth Psalm:
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There be many that say, Who will shew vs any good? seeking chiefely after worldly profit.
There be many that say, Who will show us any good? seeking chiefly After worldly profit.
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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.
But, Lord, Says he, lift thou up the Light of thy countenance upon us, show thy self favourable and gracious unto us in christ our Saviour.
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This he would more reioyce in, then the worldlings themselues in all their prosperity.
This he would more rejoice in, then the worldlings themselves in all their Prosperity.
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For, though he were a great and glorious King, yet he reposed not his happinesse neither in profit,
For, though he were a great and glorious King, yet he reposed not his happiness neither in profit,
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nor in pleasure, nor in promotion: but in the saluation of his soule, and the degrees thereof, as iustification and sanctification.
nor in pleasure, nor in promotion: but in the salvation of his soul, and the Degrees thereof, as justification and sanctification.
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And in Psal. 27. 4. This is that one thing which he desired of the Lord,
And in Psalm 27. 4. This is that one thing which he desired of the Lord,
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and which hee saith hee would seeke after; being indeede that one thing, whereof by the testimony of our Sauiour there is necessity.
and which he Says he would seek After; being indeed that one thing, whereof by the testimony of our Saviour there is necessity.
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Of the Apostles, who forsooke all they had in this world, to follow our Sauiour Christ. Of the Apostles, who forsook all they had in this world, to follow our Saviour christ.
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But chiefely of the Apostle Paul, who though hee had many things to glory in:
But chiefly of the Apostle Paul, who though he had many things to glory in:
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yet hee esteemed all as dung, yea as losse, in comparison of his iustification and saluation by Christ. The vse hereof is two-fold;
yet he esteemed all as dung, yea as loss, in comparison of his justification and salvation by christ. The use hereof is twofold;
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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:
reproof of worldlings, instruction to our selves, And First, we Are to reprove the folly of worldlings, who throughout the Whole book of the Proverbs Are Solomon's Fools:
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who are not, as wee say, penny-wise and pound-foolish, but body-wise and soule-foolish.
who Are not, as we say, penny-wise and pound-foolish, but body-wise and soule-foolish.
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For what greater folly can there bee, then for momentany fruitiō of earthly vanities, to lose an euerlasting kingdome in heauen;
For what greater folly can there be, then for momentany fruition of earthly vanities, to loose an everlasting Kingdom in heaven;
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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 pleasure of a moment (as this Whole life is no more, nor yet so much, compared to eternity) to incur everlasting misery;
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for the trifles and vanities of this world, to make away our soule, which is of more worth vnto vs,
for the trifles and vanities of this world, to make away our soul, which is of more worth unto us,
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then all the world besides? And secondly, the profanenesse and wickednesse of worldly-minded men;
then all the world beside? And secondly, the profaneness and wickedness of worldly-minded men;
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who either prefer the obtaining and enioying of their worldly desires, before not onely the meanes of their saluation, as those in the Gospell;
who either prefer the obtaining and enjoying of their worldly Desires, before not only the means of their salvation, as those in the Gospel;
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but also before the glory of God, and their owne saluation: or else subordinate their profession of Religion to their worldly respects:
but also before the glory of God, and their own salvation: or Else subordinate their profession of Religion to their worldly respects:
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who when they ought to affect the things of this life, so farre onely as they concurre with their spirituall good:
who when they ought to affect the things of this life, so Far only as they concur with their spiritual good:
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contrariwise affect and professe Religion onely so far, as it may stand with the obtaining or enioying of their worldly desires.
contrariwise affect and profess Religion only so Far, as it may stand with the obtaining or enjoying of their worldly Desires.
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And therefore euen in their profession of Religion, wherein they would seeme to seeke the Kingdome of God, they chiefly seeke (like hypocrites) their worldly ends.
And Therefore even in their profession of Religion, wherein they would seem to seek the Kingdom of God, they chiefly seek (like Hypocrites) their worldly ends.
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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,
The instruction which we Are to Learn from hence, is also twofold. For First, if we Are chiefly to seek the Kingdom of God, and his righteousness,
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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 must we hunger and thirst After the grace of God, and his spiritual blessings in heavenly things, above all the things in this world.
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Then our chiefe care also must be, to keep a good conscience, and to vse all good meanes whereby our saluation may be furthered:
Then our chief care also must be, to keep a good conscience, and to use all good means whereby our salvation may be furthered:
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to enter into a religious course of life, wherein wee may walke before God in sincerity and truth:
to enter into a religious course of life, wherein we may walk before God in sincerity and truth:
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to make choyce of our calling, of our company, of our marriage, as may best stand with our spirituall good.
to make choice of our calling, of our company, of our marriage, as may best stand with our spiritual good.
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But chiefly and aboue all, to auoid those things which doe hinder the saluation of our soules.
But chiefly and above all, to avoid those things which do hinder the salvation of our Souls.
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Now the soule is lost by sinne; for the soule that sinneth, shall die.
Now the soul is lost by sin; for the soul that Sinneth, shall die.
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Seeing therefore the soule, which is of more worth vnto vs than all the world besides, is lost by sinne;
Seeing Therefore the soul, which is of more worth unto us than all the world beside, is lost by sin;
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we ought euery one to haue this vnfained purpose and settled resolution, not to sinne wittingly and willingly,
we ought every one to have this unfeigned purpose and settled resolution, not to sin wittingly and willingly,
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though wee might gaine the whole world thereby; and much lesse the particular and pettie desires thereof.though we might gain the Whole world thereby; and much less the particular and Petty Desires thereof.
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Should we not sinne to gaine the whole world;
Should we not sin to gain the Whole world;
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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 shall every trifle in the world move us to sin? For what is that which by sin we gain, in comparison of the world;
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and what is the whole world to a mans soule? For what will it profit a man,
and what is the Whole world to a men soul? For what will it profit a man,
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if hee shall gaine the whole world, and lose his owne soule? Or what shall a man giue in exchange for his soule?
if he shall gain the Whole world, and loose his own soul? Or what shall a man give in exchange for his soul?
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Secondly, wee are to learne (as wee haue been taught) to place our happinesse and felicity in the saluation of our soules.
Secondly, we Are to Learn (as we have been taught) to place our happiness and felicity in the salvation of our Souls.
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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.
For then the eye of our mind shall be single and sincere, and the Whole course of our life and Conversation will be spiritual and religious.
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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;
Then will all our Desires, Cares, studies and endeavours tend chiefly to this end. Then shall we always, with Moses, have an eye to the recompense of reward;
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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 with our Saviour christ, for the joy that is Set before us, despise all earthly things, Hebrew 12. Then shall we pass the time of this our pilgrimage, in a longing expectation of everlasting happiness.
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And therefore thrice happie are they, who haue laid vp their treasure in Heauen, and reposed their felicitie in the saluation of their soules.
And Therefore thrice happy Are they, who have laid up their treasure in Heaven, and reposed their felicity in the salvation of their Souls.
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Now followeth the promise which Christ hath annexed to his commandement: And all these things shall be added vnto you.
Now follows the promise which christ hath annexed to his Commandment: And all these things shall be added unto you.
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Where, before wee come to the words, we may, out of the promise in generall, not vnprofitably obserue two things:
Where, before we come to the words, we may, out of the promise in general, not unprofitably observe two things:
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viz. the gracious dealing of God with vs, and our vngracious indisposition in respect of spirituall things.viz. the gracious dealing of God with us, and our ungracious indisposition in respect of spiritual things.
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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,
For whereas God, in respect of his absolute dominion over us, might enjoin us those things which appertain to his glory only, without respect of our good,
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as men vse to deale with their seruants; yet he commandeth vs such things as doe tend to our owne good.
as men use to deal with their Servants; yet he commands us such things as do tend to our own good.
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And that he might allure vs to seeke our owne good, he addeth gracious promises thereunto.
And that he might allure us to seek our own good, he adds gracious promises thereunto.
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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.
The thing which our Saviour Here enjoineth, is, That we should seek our own happiness. And that we may be allured thereunto, he hath promised, that seeking, weshall find.
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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;
And not only that, but Because we Are sensual, and too much addicted to the things of this life, he promises, that if we shall First seek our true and everlasting happiness, we shall not only obtain it;
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but in the meane time he will giue vnto vs a supplie of all these outward things, which naturally we doe so much desire.
but in the mean time he will give unto us a supply of all these outward things, which naturally we do so much desire.
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Wherein the Lord dealeth with vs, as louing Parents deale with their children:
Wherein the Lord deals with us, as loving Parents deal with their children:
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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.
who use to allure them to Learn or practise Some thing which may be for their singular good, by promising unto them Some pretty or pleasing reward, wherewithal as children they Are more affected.
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The which gracious goodnes of God should allure and encourage vs, to seeke first his kingdome and his righteousnes.
The which gracious Goodness of God should allure and encourage us, to seek First his Kingdom and his righteousness.
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Secondly, we may obserue our owne vntoward disposition to that which is spiritually good. For whereas all men naturally and necessarily desire happines:
Secondly, we may observe our own untoward disposition to that which is spiritually good. For whereas all men naturally and necessarily desire happiness:
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yet when we are informed, that our happines consisteth in spiritual blessings in heauenly places, we haue no mind thereunto.
yet when we Are informed, that our happiness Consisteth in spiritual blessings in heavenly places, we have no mind thereunto.
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Neither can we, to the seeking thereof, bee moued either by the commandements of God,
Neither can we, to the seeking thereof, be moved either by the Commandments of God,
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though wholy intending our good, or yet by the promise of spirituall blessings, vvhich are vvorth many vvorlds;
though wholly intending our good, or yet by the promise of spiritual blessings, which Are worth many worlds;
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but the Lord must be faine to allure vs to seeke our eternall happines, by promising vnto vs temporall revvards;
but the Lord must be feign to allure us to seek our Eternal happiness, by promising unto us temporal rewards;
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vvhich are but trifles to please children vvithall, in comparison of the other.
which Are but trifles to please children withal, in comparison of the other.
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And yet such is the vvayvvardnes of a great number, that neither by the commandements of God,
And yet such is the waywardness of a great number, that neither by the Commandments of God,
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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.
nor by his threatenings, neither by the promises of a better life, nor by the promises of this life, they can be moved to affect or seek spiritual things.
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The which vntoward indisposition is so much the more absurd, because it is contrary to the profession of Christians.
The which untoward indisposition is so much the more absurd, Because it is contrary to the profession of Christians.
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For Christian religion teacheth vs to deny worldly lusts. And in the vowe of our Baptisme we haue promised to renounce thē.
For Christian Religion Teaches us to deny worldly Lustiest. And in the Voelli of our Baptism we have promised to renounce them.
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And professing our selues Christians, we professe our selues pilgrims in this world, and citizens of Heauen:
And professing our selves Christians, we profess our selves pilgrim's in this world, and Citizens of Heaven:
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and therefore ought to be weaned from earthly desires, and affect and mind the things which are aboue.
and Therefore ought to be weaned from earthly Desires, and affect and mind the things which Are above.
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But to come to the promise it selfe.
But to come to the promise it self.
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In handling whereof, I will first explaine the words as they lye in order, and then confirme the truth of this promise;
In handling whereof, I will First explain the words as they lie in order, and then confirm the truth of this promise;
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that it may serue as a forcible argument to moue vs, to seeke first the kingdome of God and his righteousnes.
that it may serve as a forcible argument to move us, to seek First the Kingdom of God and his righteousness.
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The coniunction And, is here vsed as a note of consequence;
The conjunction And, is Here used as a note of consequence;
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as ifhe had said, Seeke first the kingdome of God and his righteousnes, and then all these things shall be added vnto you.
as ifhe had said, Seek First the Kingdom of God and his righteousness, and then all these things shall be added unto you.
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Which teacheth vs, that these temporall benefits, by the promise and blessing of God, are consectaries of spirituall grace;
Which Teaches us, that these temporal benefits, by the promise and blessing of God, Are Consequences of spiritual grace;
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that is, doe follow vpon our study and care in seeking first the Kingdome of God and his righteousnes:
that is, do follow upon our study and care in seeking First the Kingdom of God and his righteousness:
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idest, saith Augustine, Consequentur, si ista quaeretis. idest, Says Augustine, Consequentur, si ista quaeretis.
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But if any man shall hereupon infer, that then (belike) the things of this life are promised to them that shall neglect them altogether:
But if any man shall hereupon infer, that then (belike) the things of this life Are promised to them that shall neglect them altogether:
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I answere, They are promised, not to those that tempt God, or liue inordinately:
I answer, They Are promised, not to those that tempt God, or live inordinately:
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but to them that seeke them in a secondary respect, and subordinate their desire and care in seeking of them, to their spirituall good.
but to them that seek them in a secondary respect, and subordinate their desire and care in seeking of them, to their spiritual good.
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God would haue euery man ordinarily to liue in a lawfull calling, and to bee industrious therein:
God would have every man ordinarily to live in a lawful calling, and to be Industria therein:
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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,
to get his liuelyhoode in the sweat of his brows, and walking ordinately, to eat his own bred, 2. Thebes 3. 11, 12. Act. 20. 35. Ephesians 4. 28. The slothful Persons Are sent to the Pismire to school, of her to Learn industry and providence, Prou. 6. 6. The Householder is bound in conscience to provide for his Family,
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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 the Father for his children, 1. Tim. 5. 8. 1. Cor. 12. 14. and the good housewife is highly commended, Prou. 31. Our Saviour christ commands us, by prayer to seek our daily bred;
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and what we desire in our prayer, we are to seeke in our practice.
and what we desire in our prayer, we Are to seek in our practice.
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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;
This promise Therefore seems to be the same in Effect with that, Psalm. 128. 1, 2. Blessed is the man that fears the Lord, and walks in his ways;
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for thou shalt eate the labour of thine hands. for thou shalt eat the labour of thine hands.
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That is, If wee first seeke his Kingdome, and his righteousnes, he will blesse our labours and indeuours for these outward things.
That is, If we First seek his Kingdom, and his righteousness, he will bless our labours and endeavours for these outward things.
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They shall follow vpon our pietie and chiefe study for heauenly things, without our carking and immoderate care;
They shall follow upon our piety and chief study for heavenly things, without our carking and immoderate care;
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but not ordinarily, without our prouident care and honest endeuours. Wee are therefore first to seeke the Kingdome of God, and his righteousnes;
but not ordinarily, without our provident care and honest endeavours. we Are Therefore First to seek the Kingdom of God, and his righteousness;
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and then to seeke, in a secondary respect, the things of this life, as helpes in this our way to a better life.
and then to seek, in a secondary respect, the things of this life, as helps in this our Way to a better life.
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For as I faid before, the word first, seemeth to haue relation to a second;
For as I faid before, the word First, seems to have Relation to a second;
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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.
and when we Are commanded to seek heavenly blessings First, it is implied, that in a second place we Are to seek the blessings of this life.
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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,
This if we do, we Are in the use of honest means, to depend on the blessing of God according to his promise, casting our care upon him,
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and referring the successe vnto God, not troubling our selues, or taking thought what shall be the euent, the knowledge whereofbelongeth onely to God.
and referring the success unto God, not troubling our selves, or taking Thought what shall be the event, the knowledge whereofbelongeth only to God.
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These things ] Which be needfull and expedient for this life.These things ] Which be needful and expedient for this life.
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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:
For God hath not Therefore commanded us First to seek his Kingdom, and the life to come, that we should want the necessary helps of this life:
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but that hauing sought that first, wee might more fully enioy these, with the fauour and blessing of God.
but that having sought that First, we might more Fully enjoy these, with the favour and blessing of God.
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As if hee should say (saith Chrysostome) I forbid you to seeke these things;
As if he should say (Says Chrysostom) I forbid you to seek these things;
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not that you may not receiue them, but that you may receiue them more abundantly. For so hee saith,
not that you may not receive them, but that you may receive them more abundantly. For so he Says,
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All these things ] God therefore dealeth liberally with vs, giuing vs richly all things to enioy.All these things ] God Therefore deals liberally with us, giving us richly all things to enjoy.
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If 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 will deny nothing vnto vs that is good, Psalm. 84. Come to our Sauiour therfore, you who say, Who will shew vs any good? and hee will shew you the Christian NONLATINALPHABET, or Arte of Thriuing.
If he be our shepherd, we shall lack nothing, Psalm 23. If we Fear him, there shall be no want unto us, Psalm. 34. If we walk uprightly before him, he will deny nothing unto us that is good, Psalm. 84. Come to our Saviour Therefore, you who say, Who will show us any good? and he will show you the Christian, or Art of Thriving.
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First (saith he) seeke the Kingdome of God, and his righteousnesse, and all these things shall be added vnto you. First (Says he) seek the Kingdom of God, and his righteousness, and all these things shall be added unto you.
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For indeed, Godlinesse (with contentednesse) is great Thrift, hauing the promises not onely of the life to come, but of this life also.
For indeed, Godliness (with contentedness) is great Thrift, having the promises not only of the life to come, but of this life also.
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This then is the most compendious way for a man to bee rich vnto God,
This then is the most compendious Way for a man to be rich unto God,
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and to attaine to all things that are needfull and expedient, & to enioy them with the fauour of God, whose blessing maketh rich.
and to attain to all things that Are needful and expedient, & to enjoy them with the favour of God, whose blessing makes rich.
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But the principall word to be obserued heere, is, added. All these things shall be added vnto you. But the principal word to be observed Here, is, added. All these things shall be added unto you.
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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;
For First, by this word is presupposed, that those who seek First the Kingdom of God and his righteousness, shall obtain those things which they principally seek;
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and ouer and besides them, all these outward things shall be added vnto them.
and over and beside them, all these outward things shall be added unto them.
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As to Salomon, when he asked wisedome of God, the Lord did not onely giue him wisedome, but thereunto added riches and honour.
As to Solomon, when he asked Wisdom of God, the Lord did not only give him Wisdom, but thereunto added riches and honour.
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This therefore must stirre vs vp, seriously and cheerfully to seeke, knowing that our labour shall not bee in vaine in the Lord.
This Therefore must stir us up, seriously and cheerfully to seek, knowing that our labour shall not be in vain in the Lord.
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I said not to the seed of Iacob, Seeke ye me in vaine, saith the Lord.
I said not to the seed of Iacob, Seek you me in vain, Says the Lord.
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For as hee hath commanded vs to seeke;
For as he hath commanded us to seek;
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so hee hath promised, that seeking, we shall finde, Math. 7. And in this place, that we shall not onely finde his kingdome,
so he hath promised, that seeking, we shall find, Math. 7. And in this place, that we shall not only find his Kingdom,
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and his righteousnesse, which chiefly wee seeke;
and his righteousness, which chiefly we seek;
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but that thereunto shall bee added all the things of this life which are expedient for vs.
but that thereunto shall be added all the things of this life which Are expedient for us
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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:
Secondly, whereas he Says not, All these things shall be given, but that they shall be added, he Teaches us, that temporal blessings Are not promised as the principal reward of our seeking:
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but as accessaries and additions giuen ouer and aboue the principall, by way of aduantage.
but as accessaries and additions given over and above the principal, by Way of advantage.
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As Tradesmen, when they will deale bountifully with their buyers, doe vse by way of aduantage, to adde somthing to the number, waight,
As Tradesmen, when they will deal bountifully with their buyers, do use by Way of advantage, to add something to the number, weight,
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or measure of that commodity which they vtter. So that spirituall blessings in heauenly places, are the rewards which principally are giuen;
or measure of that commodity which they utter. So that spiritual blessings in heavenly places, Are the rewards which principally Are given;
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temporall blessings are but pettie rewards, and additions, which are added by way of aduantage.
temporal blessings Are but Petty rewards, and additions, which Are added by Way of advantage.
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This therfore teacheth vs againe, that the Kingdome of God, and his righteousnesse, are principally to be sought, as the principall blessings;
This Therefore Teaches us again, that the Kingdom of God, and his righteousness, Are principally to be sought, as the principal blessings;
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and that they deale preposterously and absurdly, who chiefly seeke the temporall, or for their sakes seeke the spirituall:
and that they deal preposterously and absurdly, who chiefly seek the temporal, or for their sakes seek the spiritual:
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seeing the temporal are but smal additions, and accessories, and auctaries, appendices and consequents of the former.
seeing the temporal Are but small additions, and accessories, and auctaries, Appendices and consequents of the former.
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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;To you ] namely, that seek First the Kingdom of God, and his righteousness. For neither the Kingdom of God and his righteousness Are promised as the principal;
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nor temporall blessings, as additions and auctaries: but onely to those who performe the duty, which is the condition of the promise.
nor temporal blessings, as additions and auctaries: but only to those who perform the duty, which is the condition of the promise.
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But against the truth of this promise, two things may be obiected.
But against the truth of this promise, two things may be objected.
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The former, that to many, who doe not first seeke the kingdome of God and his righteousnesse, all these things are giuen.
The former, that to many, who do not First seek the Kingdom of God and his righteousness, all these things Are given.
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The latter, that to many, who doe seeke first the kingdome of God and his righteousnesse, all these things are not giuen.
The latter, that to many, who do seek First the Kingdom of God and his righteousness, all these things Are not given.
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To the first I answere, that when worldlings, who doe not first seeke the kingdome of God and his righteousnesse, abound with worldly benefits:
To the First I answer, that when worldlings, who do not First seek the Kingdom of God and his righteousness, abound with worldly benefits:
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it may first be doubted, whether they be giuen vnto them of God.
it may First be doubted, whither they be given unto them of God.
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For if they bee gotten by vnlawfull meanes, they are not receiued from God as his gifts,
For if they be got by unlawful means, they Are not received from God as his Gifts,
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but rather from the diuell, as the prices for which they sell their soules vnto him.
but rather from the Devil, as the Princes for which they fell their Souls unto him.
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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;
Or secondly, if they be given of God to a man that sets his heart upon the world, immoderately and preposterously seeking the same, it is to be doubted, that they Are granted of God in judgement and anger;
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as to one whom he hath giuen ouer to his owne lusts.
as to one whom he hath given over to his own Lustiest.
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And therefore that they are but (as they say of the gifts of enemies) NONLATINALPHABET, blessings which are turned into curses.
And Therefore that they Are but (as they say of the Gifts of enemies), blessings which Are turned into curses.
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Thus the Lord granted Quailes to the Israelites, importunately desiring and longing for them, when they had been better to haue bin without them.
Thus the Lord granted Quails to the Israelites, importunately desiring and longing for them, when they had been better to have been without them.
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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 yt best pastures, are fatted for the slaughter.
Those that chiefly Set their hearts upon the world, and do enjoy their hearts desire, Are to Fear lest they be like the cattle, which going in that best pastures, Are fatted for the slaughter.
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But suppose, that the Lord doth giue thē as temporal rewards of moral vertues, or wages for some outward & tēporalseruice:
But suppose, that the Lord does give them as temporal rewards of moral Virtues, or wages for Some outward & temporalseruice:
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yet this promise is not verified of thē.
yet this promise is not verified of them.
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For to them, these things, though they be giuen, yet they are not added, because they are giuen alone.
For to them, these things, though they be given, yet they Are not added, Because they Are given alone.
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For alas, these men haue their portion in this life, Psal. 17. and all their good things they receiue whiles they liue heere, Luk. 16: and in this life, as our Sauiour speaketh of other hypocrites, they receiue all their reward.
For alas, these men have their portion in this life, Psalm 17. and all their good things they receive while they live Here, Luk. 16: and in this life, as our Saviour speaks of other Hypocrites, they receive all their reward.
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But these are not the portion or reward of Gods children, whose inheritance is in heauen:
But these Are not the portion or reward of God's children, whose inheritance is in heaven:
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but small additions vnto their principall rewards. Greater blessings are promised and giuen to them, to which these are added.
but small additions unto their principal rewards. Greater blessings Are promised and given to them, to which these Are added.
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To the second I answere, that promises of temporall benefits, which are not absolutely good, are not to be vnderstood absolutely:
To the second I answer, that promises of temporal benefits, which Are not absolutely good, Are not to be understood absolutely:
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& that to the godly, who first seeke the kingdome of God, & his righteousnes, all these things are added,
& that to the godly, who First seek the Kingdom of God, & his righteousness, all these things Are added,
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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 Are expedient for God's glory, & their own spiritual good: so Far, as they Are blessings, and not curses;
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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.
so Far, as they do, or ought to seek or desire them. For with these limitations, all promises of temporal blessings Are to be understood.
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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.
For these outward things, if they be not subordinate to God's glory, and our own spiritual & everlasting good, they Are not to be esteemed good things, nor blessings.
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And therfore, as they are not within yt verge of Gods promise; for promises are of blessings, not of curses:
And Therefore, as they Are not within that verge of God's promise; for promises Are of blessings, not of curses:
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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;
so they Are not, or ought not to be within the compass of our desire. For they that First seek the Kingdom of God, and his righteousness;
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in so doing, subordinate all their worldly desires to Gods glory, & their owne spiritual good:
in so doing, subordinate all their worldly Desires to God's glory, & their own spiritual good:
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desiring nothing in this world, but so farre as it may stand with Gods glory, and their owne saluation.
desiring nothing in this world, but so Far as it may stand with God's glory, and their own salvation.
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Now it is manifest, that it is good many times for the children of God, to be vnder the crosse:
Now it is manifest, that it is good many times for the children of God, to be under the cross:
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and to be afflicted with want of some outward things. But this want, these crosses, doe not hinder their happinesse, but further their good.
and to be afflicted with want of Some outward things. But this want, these Crosses, do not hinder their happiness, but further their good.
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For they are happy, notwithstanding them, Luk. 6. 20, 21. And therfore to the promise of temporal blessings, made to those which first seeke Gods Kingdome with purpose to renounce all for Christs sake;
For they Are happy, notwithstanding them, Luk. 6. 20, 21. And Therefore to the promise of temporal blessings, made to those which First seek God's Kingdom with purpose to renounce all for Christ sake;
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God hath annexed the promise of the crosse. God in loue doth chastise his children for their profit:
God hath annexed the promise of the cross. God in love does chastise his children for their profit:
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and they cannot denie, but that it is good for them that they are afflicted.
and they cannot deny, but that it is good for them that they Are afflicted.
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Yea, Dauid pronounceth them happy, whom the Lord doth chastise, and teach them out of his Law.
Yea, David pronounceth them happy, whom the Lord does chastise, and teach them out of his Law.
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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 hurt them;
Those that First seek the Kingdom of God, and his righteousness, have this privilege; and as Isaiah calls it, this heritage, that as nothing shall hurt them;
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so all things whatsoeuer, as well aduersity as prosperity, shall, by the mercifull dispensation of Gods Fatherly prouidence, worke together for their good.
so all things whatsoever, as well adversity as Prosperity, shall, by the merciful Dispensation of God's Fatherly providence, work together for their good.
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This therefore is the disposition of all those, who first seeke the Kingdome of God, and his righteousnes.
This Therefore is the disposition of all those, who First seek the Kingdom of God, and his righteousness.
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Not to affect, either with couetous worldlings, aboundance, or with superstitious phantasticks, voluntary pouerty.
Not to affect, either with covetous worldlings, abundance, or with superstitious phantastics, voluntary poverty.
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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 rich,
Nor to seek to be their own carvers, and much less to resolve, that they will attain to great matters in this world (for they that will be rich,
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whether God giue them lawfull meanes or not, doe fall into the snare of the Deuill,
whither God give them lawful means or not, do fallen into the snare of the devil,
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and are ready to swallow his baites) but to submit themselues to the good,
and Are ready to swallow his baits) but to submit themselves to the good,
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and most wise prouidence of God, seeking and expecting from him such a measure of temporall blessings,
and most wise providence of God, seeking and expecting from him such a measure of temporal blessings,
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as hee in his Fatherly wisedome doth know to be most expedient for them.
as he in his Fatherly Wisdom does know to be most expedient for them.
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This was the prayer of the wise man, Pro. 30. And this is the prayer, which by the direction of our Sauiour Christ, we are daily to make:
This was the prayer of the wise man, Pro 30. And this is the prayer, which by the direction of our Saviour christ, we Are daily to make:
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Giue me not aboundance, nor giue me not penury, but, Feed me cibo dimensi mei, which our Sauiour calleth NONLATINALPHABET, that is, that portion of temporall 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;
Give me not abundance, nor give me not penury, but, Feed me Cibo dimensi mei, which our Saviour calls, that is, that portion of temporal benefits, which God Knoweth to be most fitting and expedient for us Therefore notwithstanding these objections, this promise made to those, which First seek God's Kingdom and his righteousness, is most true;
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and as it properly belongeth to them, and not to worldlings: so is it euer performed towards them.
and as it properly belongeth to them, and not to worldlings: so is it ever performed towards them.
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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; And that we may not only give undoubted credit to this gracious promise, but also, in sure affiance and faith therein, be moved to seek First the Kingdom of God and his righteousness;
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let vs not onely consider his trueth in his promise, 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;
let us not only Consider his truth in his promise, but also his Fidis in performance, Psalm 37. 25. His All-sufficiency, in being a plentiful reward to those that seek him, Gen. 15. 1. and 17. 1. His bounty, giving all things abundantly to enjoy, 1. Tim. 6. 17. His providence, both general, who gives all things to all;
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all things that are needfull and expedient, (Act. 17. 25.) to all creatures, euen to those which were made for mans vse.
all things that Are needful and expedient, (Act. 17. 25.) to all creatures, even to those which were made for men use.
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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 beasts, who doe not acknowledge Gods prouidence,
Math. 6. 25, 26, etc. the which providence of God, the brutus creatures seem to acknowledge, Psalm 104. 27. and 145. 15. That those men may know themselves to be more brutish then the brutus beasts, who do not acknowledge God's providence,
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and in some measure depend thereon.
and in Some measure depend thereon.
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And also speciall, towards the faithfull, Psal. 106. 4, 5. and 34. 16. For they are of his family,
And also special, towards the faithful, Psalm 106. 4, 5. and 34. 16. For they Are of his family,
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and therfore no doubt hee will prouide for them, 1. Tim. 4. 10. He is their Pastor,
and Therefore no doubt he will provide for them, 1. Tim. 4. 10. He is their Pastor,
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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 Therefore they shall lack nothing, Psalm 23. 1. He is their heavenly Father, and Therefore will supply their Wants, Math. 6. 32. and 7. 11. They Are his children in christ,
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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 in him have right to all things, 1. Cor. 3. 22. and Therefore, in his Justice, will not deny them any thing that is good for them, Psalm 84. 11. To them he hath given his only Son;
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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, with him, will in his love give all things profitable, Ro. 8. 32. To them, according to his good pleasure, he hath appointed a Kingdom.
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And therefore they neede not feare, but that they seeking it first, both that Kingdome shall be giuen vnto them:
And Therefore they need not Fear, but that they seeking it First, both that Kingdom shall be given unto them:
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and that all these things also shall be added ouer & aboue, by way of aduanthge, Luk. 12. 31, 32.
and that all these things also shall be added over & above, by Way of aduanthge, Luk. 12. 31, 32.
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The Lord for his mercies sake giue vs all grace, first to seeke his Kingdome, and his righteousnes:
The Lord for his Mercies sake give us all grace, First to seek his Kingdom, and his righteousness:
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that we may obtaine his righteousnes in the Kingdome of grace, whereupon will follow peace of conscience,
that we may obtain his righteousness in the Kingdom of grace, whereupon will follow peace of conscience,
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and ioy in the holy Ghoft, with a supply of all needfull blessings in this life:
and joy in the holy Ghoft, with a supply of all needful blessings in this life:
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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.
and may in the end attain to everlasting happiness in the Kingdom of Glory, where we shall have the fruition of God himself, who is the chiefeft.
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Good, through Iesus Christ our Lord and only Sauiour.
Good, through Iesus christ our Lord and only Saviour.
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To whom with the Father, and the holy Spirit, be all praise and glory for euermore. Amen. FINIS.
To whom with the Father, and the holy Spirit, be all praise and glory for evermore. Amen. FINIS.
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