A Counterbane Against Earthly Carefulness
The source for this document is https://quod.lib.umich.edu/e/eebo2/A06004.0001.001
Project Note
This is licensed under Creative Commons CC BY-NC-ND. This license allows reusers to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long as attribution is given to the creator.
The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.
This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.
Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.
However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.
This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.
Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org
A COVNTERBANE against EARTHLY CAREFVLNES.
In a Sermon preached at Cranebrooke in Kent. 1617.
By M r . Paul Baine sometimes Preacher of God's Word at Saint Andrew's in Cambridge.
1. Pet. 5.7.
Cast all your care on him for he careth for you.
LONDON
Printed by H. L. for Nathanael Newbery, and are to be sold at his Shop under S t . Peters church in Cornehill and in Popes-head Alley. 1618.
To the Right worshipful S r William Crauon, Knight, and one of the Aldermen of the Honorable City of London, Eternal Happiness.
RIght worshipful and worthy Sir, having received an assured testimony of your favor and love, and not being able to render, nor your Worsh. ad-mitting the most usual gratifications; I am enforced, because I would avoid Ingratitude (a vice most odious unto God and man) to manifest unto you my thankful mind in this manner, altogether out of my element; but that it hath pleased God to dispose of it so fitly, that in the very Interim of your favor this Sermon was brought unto my hands, without a Patron, to be published in the world. And seeing I conceived it not convenient so to send it forth incident to so much enmity in regard of its opposition to the worlds affections, I presumed to make bold with your worship, who had been my patron to entreat your favor also towards this orphane, that under your protection it may pass more safely & freely into the hands and hearts of worldly men. And indeed it will be very necessary for them to carry this Antidote always about them near their harts: for so shall they escape that death which by earthly carefulness is ready to seize upon them. For the more the world is drowned in worldly lusts and cares, (as hardly was it ever so deeply as now) the more requisite is it that there should be all means used to pull men up out of this whirl-pit wherein they are diuing unto their everlasting perdition: now what means can be more effectual hereunto, than the explication and fit application of that which our blessed Savior himself hath prescribed to this purpose? even to turn our minds from seeking earthly things which perish with the using (& for the getting and using whereof God will require a strait account at our hands) unto those things which are spiritual and will endure with us to our comfort forever. And herein did the reverend and learned author of this Sermon express himself to be a wise steward, viz. by giving a fit portion to worldly men in fit season. For if it could once be fixed in men's minds to love God's kingdom and his righteousness, so as to seek it first of all, and to believe that all necessary earthly things should be added unto them; then the deadly cares of the world would vanish away & trouble them no more, at least nothing so dangerously. But this is rather to be wisht than hopit for, in regard the world hath so deceiu'd men, that now nothing on earth is esteemed good but that which is gaineful: nay goodness it self finds little regard but for the gaining of earthly come-modity; so that most men set themselves to catch at the shadow of good, in the mean time losing the substance of it. Yet this essaie to recover men into their right minds again, and to reduce them into the true way of happiness as it was most commendable in the holy preacher hereof: So I hope the publishing of it shall not be unacceptable unto any. Howsoever, I humbly desire your worships favorable aspect unto it: & if it shall please you (when you are free from greater affairs) to cast an eye upon it, I doubt not but you shall find something worthy your view and consideration. But my slender commendations will but dim the splendor of this burning light: and therefore firmly hoping and humbly desiring your worships pardon for my overmuch presumption, I come-mend you to the almighty pro • ection of God the wise governor of everything in heaven & earth; who makes all things work-together for the best unto those that love him.
Your Worships most humbly at command, N.N.
A COVNTERBANE against EARTHLY CAREFVLNES.
Mat. 6.33.
But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.
WE will premise a few things concerning the scope, coherence, parts and explication of this text, that we may come to the instructions which offer themselves to be deduced from it. Our Saviors scope is, by a revulsion to heal an inordinateness which was in his disciples, in caring and seeking after the things of the world. Now this he doth by prescribing a contrary practice, and making them a promise upon the use of it: and therefore, whereas they were set upon earthly things, he commendeth to them the care of heavenly; whereas their hearts were full of distrust, earthly-mindedness, & vnweanednesse from the things of this life, he wishes them to endeavor after true righteousness, which entering would free them more & more from these defects.
Touching the dependence of this use on the former, it may be conceived as a further reason, and so a new stroke driving the same nail, dissuading their preposterous seeking earthly things, which was the point the former reasons did enforce: And then the argument concludeth thus: These things, w ch while you bend yourselves after heavenly maters, will flowe in upon you of their own accord, those you need not seek so eagerly; but if you seek God's kingdom, these things shall be cast you in over & above. Ergo &c. Nevertheless, because of this particle (but) which maketh opposition, I do not take it to be a farther reason, but a new precept prescribing a contrary exercise, by which the disease now sufficiently discovered might be healed in them.
The parts are two: 1. The duty required; 2. the reason. In the duty there are three things. First, The act to be donne, Seek: 2. The manner, Seek first. 3. the matter or object, Seek first God's kingdom and his righteousness. In the reasō which is ab vtili, 3 things likewise are obserueable: 1. the things should be given thē, and these things, viz. above-named, 2. the quantity of them, and all these things, 3. the manner of bestowing them, in that last word, shall be added unto you. Now for the more full explication of this Scripture, we must know, that seeking is an action of diligence and care, endeavoring to find some good, which, after possession once had, is lost of us, or to obtain some good thing w ch we yet never enjoyed. See how Mary and Joseph sought Jesus when they missed him in their return from Jerusalem, Behold, (saith his mother to him) thy father and I have sought thee with heavy harts, Luke 2.48. Seek first, that is, in time, before other things, and with your principal strength & care. God's kingdom is put sontime for that state of grace through w ch God ruleth in the harts of his people, as, Rom. 14.17. The kingdom of God is in righteousness, and peace, and joy in the holy Ghost. But from this standing in righteousness, peace, &c. it is here distinguished, and seemeth therefore to be taken for that heavenly kingdom of glory; in which we must consider first, the place and glorious mansions, in which as everlasting tabernacles we look to dwell hereafter. For heaven is a place, yea, a bodily place, which shall properly receive and measure our bodies glorified. If it be called a sp • ritual place, it is to be understood respectively, as the body is called spiritual, so far forth as spiritual is opposed to natural, not to corporal & substantial. This heaven is not like these natural and aspectable heavens, which we now see, yet is a space proportioned to such bodies as are to be received and contained in it. Secondly, we are to consider the glorious estate which shall there be revealed, which standeth 1. in the glorious endowments of soul and body. For the glorious light of the soul shall make the body lightsome and glorious, as the candle doth the lantern in which it is carried. 2. In our communion which we shall have with our God himself, whom we shall see as he is, though we cannot thoroughly comprehend the infiniteness of him. And this is the height of our happiness. For look as a bride is nothing so happy in her bridal apparel and ornaments, as in her husband to whom she is hand-fast: so shall it be with us, our glory shall be nothing to us in comparison of our God.
Seek his righteousness: God's righteousness is sometime put for that righteousness that is in Christ our great God and Savior, and is by faith laid hold of by us. Thus it is usually taken, Rom. 1.17. For therein is the righteousness of God revealed from faith to faith. And Rom. 10.3. For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God: Sometime for that righteousness which God commandeth in his law being spiritual, and which God works in us by his spirit, when now through faith we have union and communion with Christ. Now the law of opposition doth lead us to understand the righteousness which is wrought in us. For as those heavenly things next before unfolded are most directly opposed to earthly: so to their distrust in God's promises, vnweanednes, earthly mindedness, the contrary graces inhaering in us stand in most direct opposition against them. Now the things which l •• e are universally promised, are those things which 〈◊〉 naturally seek, or all those things which God kno • 〈◊〉 we need, whether absolutely, or in respect of dece •• and conueniency, all things needful to our being or 〈◊〉 being. Shall be added unto you: that is, shall be given you as a vantage, over and above those heavenly things after which you endeavored. For the word is taken frō those additaments w ch by surplusage are cast in to some full number. The sum is, as if he had said, I have dissuaded you from inordinate pursuing these outward things; now I prescribe you a contrary practice: Seek before all things, & with your principal strength, those things above kept in the heavens for you; endeavor yourselves to get you harts stablished with true righteousness, such as God commandeth in his spiritual law, and worketh by his spirit: do thus and you shall be no losers; For all things which are needful for your being & well being shall as a vantage be cast on you through the faithfulness of your heavenly father who careth for you.
Now we come to the instructions. First, we will consider of the duty required, Seek God's kingdom, seek his righteousness: Secondly, the manner of performing, Seek first: From the first observe here, that true Christians must here on earth set themselves to seek heaven and heavenly glory: Seek God's kingdom. So Col. 3.1. If ye be risen with Christ, seek the things that are above; and again, Philip. 3.20. Our conversation is in heaven, from whence we look also for the Savior, the Lord Jesus, who shall change our vile body, &c. Abraham, Heb. 11.9.10 is set before us as an example of this thing, who did count even the land of promise a strange country, looking for & seeking after a city which hath a foundation, whose builder and maker is God. For that kingdom above is their proper place and native country, 2. Cor. 5.2. and they are but strangers on earth, Psal. 119.19. An inclination & affection therefore toward heaven is given to every Christian, when now he is once begotten and borne anew to God: Like as when any heavenly body is engendered here below out of the proper place of it it hath begot̄ w th it an inclination to rise up to that place to which it belongeth: as the fire, which here we kindle, and is engendered below here on earth, it being no earthly but a heavenly body, hath from the first being an aptness and inclination carrying it toward the sphere of fire w ch is the proper place of it: so from what time we by God's calling are begotten heavenly creatures here on eatth, we have produced in us an inclinatiō which doth make us move toward heaven and heavenly glory, the proper place & condition w ch belongeth to us. Would not an English man, (by any case exiled) much long to smell the smoke of his native country? Thus, if we be heavenly creatures, we cannot but in desire aspire thither while we are here on earth as exiles and pilgrims from our heavenly father.
But before we come to the use of this point, we will more at large branch forth this duty of seeking God's kingdom, by pointing forth the means and respects in regard whereof we may perform this duty of seeking, here enjoined.
The first respect is, when we seek to get our selves informed in those things which it becometh us to know and to do about this kingdom. Now we do this, when we come forth to be instructed by the word of God which is the word of the kingdom. Look as a man seeketh earthly things, when he goes out to the Crier to learn of them: and, look as clients seek their earthly inheritances, when they go forth to advise w th their learned counsel; thus, when we go with diligence to the ministers, who are 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , Ro. 10.14 that is, Criers by office, who proclaim the bringing to light of this kingdom by Christ: and when we wait at the posts of Wisdom her gate, Pro. 8.33. like as clients do, attending on God's ministers, who are to know the laws of this kingdom, that men may seek them from their lips.
2. We may seek this inheritance of God's kingdom in getting something which we may show for our right and title to it: Now, this we do by exercising our faith in some promises, by which God doth freely pass it unto us: as Fear not little flock it is your fathers will to give you a kingdom, Luke 12.32. If we be sons we are also heirs; even heirs of God, & joint-heirs with Christ, Rom. 8.17. God gave his son, that whosoever believeth in him, should have everlasting life; John 3.16. We are begotten by the resurrection of Jesus Christ unto a lively hope, even unto an inheritance immortal, undefiled, and which fades not away, reserved in the heavens for us, which are kept by the power of God through faith unto salvation that is ready to be revealed in the last time, 1. Peter 1, 3, 4, 5. Thus men seek their earthly matters whilst they get good copies for that they hold. Now, the promises of GOD laid hold on are the only deed and instrument which can be shown for title unto eternal life.
3. We may seek this kingdom in regard of getting our selves possessed of it: which we do by this means, while we labor by a sanctified course to draw nearer it and enter it here on earth. Men will not only get right unto the things they seek, but they will endeavor to be possessed, to dig their turfe in that land they purchase. The more the Israelites did subdue the Canaanites, the more they were possessed of Canaan. Thus the more we overcome our sins, grow in graces, the more we grow seized of our heavenly Canaan. Join (saith Peter 2. ep. 1. cap. 5.6.7.) virtue with your faith, and with virtue knowledge, & with knowledge temperance, and with temperance patience, and with patience godliness, and with godliness brotherly kindness, and with brotherly kindness love: For as it after followeth, ver. 10.11. If these things be among you, ye shall never fall; For by these means an entering shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ. The further that one did go up into the porch of the temple, the nearer he did come unto the holy of holies; the further one goeth up in the suburbs of a city, the nearer he approacheth the city it self: Thus it is herein the visible church, our state in sanctificatiō hath it self to glory in the same proportion that our being in a porch, or body of a church, to our being in the quire; or our being in the suburbs to our entering the city it self.
4. We may seek it in regard of getting our title and possession made sure to our consciences. Thus we seek earthly inheritances, not only to be seized of them, but by strengthening our selves in them. Hence it is, that we will sue out fines and writs, which may in a manner after a certain time put an end to all claims w ch may be made by any, some few persons on just ground excepted. So we must give all diligence to get these things ascertained unto us; which we do chiefly, while we faithfully lay hold on God's promises, w ch promise our protection: as, that he is our God, who will keep us from every evil work to his heavenly kingdom; while we get the Spirit to witness to our spirits this gift of perseverance which is bestowed on us; while we learn to die by faith; Christ, as the author & finisher of our faith, and raiser of us up at the last day: and the Father, who is stronger than all, keeping us in his hand even by his almighty power, as in a strong tower unto salvation. We can never be sure enough of earthly things; we desire to see the bird in the cage, and have all things so settled as there may be no question. How much rather should we not content our selves with uncertain hopes of our heavenly inheritance, but travail to have it settled on us and thoroughly assured to our souls.
Finally, we seek the kingdom of God in all these respects jointly by making petition to him. Even as subjects by making requests get many things frō their Sovereigns: so do we, who have no way of getting any good thing, but by flying unto his grace in Christ. Thus Christ taught us to seek. Lord let thy kingdom come. Mat. 6.10. Thus, The Spirit helps the faithful with fighes and groans that cannot be uttered. Rom. 8.26.
The use of this is to rebuke most Christians, who indeed live as Heathens. For, what do they seek after, but such things as Turks and Pagans seek after? Many say, Who will show us any good? Psal. 4.6. Many there are, saith Paul, Phil. 3.18.19. of whom I have told you often, and now tell you weeping, who do mind earthly things: but the matter of God's kingdō lies by a • a refuse thing quite forgotten. It is the wise merchant only, who seeketh precious pearls, Mat. 13.45. Worldly men wanting that wisdom from above are no more affected toward this heavenly inheritance, than those who are born destitute of civil wisdom are toward earthly. These we see, not having civil understanding whereby to discern the worth of their hopes, they never set their minds upon the fair possessions they might have, but vanish away in trifles correspondent to their weakness: so do all natural men, who understand not the things of God; they are careless of this kingdom of God, and glorious inheritance, being wholly taken up with a commō wealth fitting their kind, the half-penny transitory things of this present life. And as the poor Israelites were scattered over all the land of Egypt to gather stubble and pick staws, Exod. 5.12. so do these range all the country, and are dispersed all abroad to pick & gather up worldly things no more in comparison than stubble and staws. Wherefore let us not be in the number of these fools, worse than any who are usually begged; let us set our harts on this heavenly inheritance; let us seek to be informed about these things; let us get sure conueiances; let us by the conquest of all spiritual enemies enter this heavenly Canaan; let us labor to get our consciences ascertained, that we shall be kept safe in this grace in which we stand in the hope of glory. If we have right unto and hope of earthly matters, we will not fail to seek after them; yea, (though we be poor, and they that detain them mighty,) we will sue in forma pauper is, but we will recover them; nay, if we have lost but trifles, if any silly beast be straied from us, we will ask and inquire after them: And is there anything more worth thy care & pains in looking after, thā gods kingdom & thy eternal saluatiō? can a man be persuaded that he hath great & goodly possessions befallen him though in remote parts, but his mind will run much on the matter? his desire will be to hear and speak of it, to make a journey to see it: Can we then be truly persuaded, that an heavenly kingdom is given us, but our thoughts will be upon it? & we shall desire in God's good time to see it. Where your treasure is, there will your heart be also, Mat. 6.21. Women have in their wombs not only living births, but sometime also dead: now the former cannot live always pent in the womb, but it will strive for greater freedom; whereas the other have no motion in them to come forth: thus it is with the church. She doth bear in her womb and travail of some living some dead births: the living, they will in their time strive to come forth, crying: Oh, who shall deliver me from this body of sin? Rom. 7.24. And, I desire to be dissolved, and to be with Christ, Phil 1.23. whereas dead Christians they could be content to live here always, and sing their Requiem here on earth: if they may still sit in the warm sun, and have wherewithal, they can easily forbear all further happiness.
Now, the second matter we are to seek after, is God's righteousness: Seek his righteousness. Where observe, That all true Christians, yea, all who truly seek the kingdom of GOD in the world to come, must seek sound righteousness in this present world. These two God hath joined, and they may not be severed. For sound righteousness is though not the cause of reigning, yet the way to the kingdom. Neither can any be said truly to seek that he may come hither or thither, when they do not set a foot in the way which leadeth to the place they would come to. He that hath this hope, saith S. John 1. John. 3.3. in him, purgeth himself even as God is pure. And so holy David, Psa. 17.15. As for me I will behold thy face in righteousness. He knew no other way to come to the view of God's blessed face, but by righteousness.
Now, fully to open this, two things are to be considered: 1. what this righteousness is, or what it standeth in: 2. the quality of it. This righteousness is simply inherent righteousness, and standeth partly in putting off the corruption of nature; partly in getting the grace of God's Spirit strengthened and increased; and last of all in the integrity & perfection of spiritual actions. These three duties are required of the godly: 1. The first we are exhorted unto, 2. Cor. 7.1. Having therefore such promises, beloved, let us cleanse our selves from all filthiness of the flesh and spirit, growing up unto holiness in the fear of God. For like as light cannot enter further than darkness is chased, nor health return in further degree than sickness is removed; so we cannot for measure further grow in grace, than we find corruption decreasing in us. And here we must labor chiefly against that sin that dwelleth in us, as the root and fountain of all sins, to which by custom, complexion, company, age or any other way we feel our selves most inclined.
The second thing we are exhorted unto, 2. Pet. cap. 3. verse 18. Growe in grace and in the knowledge of our Lord and Savior Jesus Christ: we must never stint our selves to a measure of grace, but be ever coming on and growing forward.
The last thing David sought, whilst he prayed God to enlarge his heart, that he might run the way of his commandments, Psal. 119.32. And this flows from the former. For, look as in the eye the more every hurtful humor is removed, and the more the visiue power is restored, the more perfectly and easily it seeth: so it is here: the more sin is purged out, and grace increased, with the more facility and perfection we are occupied in every good and spiritual word and work.
The quality is to be gatherd from that which here is added; his righteousness: that is, God's, such as God supernaturally worketh in us, such as God's spiritual law enjoineth; not such as nature produceth, standing in equity & other moral parts, nor yet such as hath a tincture of religion, I mean a profession of an outward form of godliness void of power: for this is but a Pharisaical righteousness, which shall not inherit the kingdom of God, Mat. 5.20. and is but like a beautiful picture, which hath nothing in it but an external appearance. This thus opened lendeth light to conceive the reason of this truth propounded. Every thing that receiveth being, nature doth give it such an instinct, that it seeketh to preserve and bring on to perfection that being it hath received. True Christians having in their regeneration received a supernatural being, even the divine nature or image which standeth as in knowledge and holiness, so in the righteousness here expressed, they cannot but endeavor both to continue and take increase in this righteousness begun in them. I say more, a Christian cannot but seek this righteousness more than heaven it self. For everything doth more seek that which sustaineth the being of it, and more declineth that which threateneth destruction to it, than it seeketh anything which only conduceth to the more happy estate of it. Man more seeketh necessary sustenance for his life, more laboreth to expel some deadly disease, than in following wealth, honor and the rest, which respect only the well-being of it: thus here it is; this righteousness is as it were the very being of a Christian, heavenly glory is but his blissful being, whence it is, that he doth more seek to get himself healed of sin, the souls deadly sickness; more seek to have grace sustained and increased; more seek to have integrity and soundness in those actions in which he is exercised, than he seeketh heaven it self and that heavenly glory which is reserved for him. It is the speech of Anselm well agreeing to this purpose. If I had sin set on this side of me, and on that side hell, so that necessarily I must be plunged into one of them, I would rather cast myself into hell than commit any sin: And if I had on one hand righteousness offered unto me, and on the other Heaven, to take one without the other: I would much sooner make choice of righteousness than heaven.
The use of of this is three-fold: First, it letteth us see the vanity of such who think that they may seek heaven well enough though they be careless of holiness, and never sought to God to heal their evil harts, judging themselves and humbling themselves under his hand; though they never knocked and cried for the increase of faith, knowledge & repentance; nay, though they mock at those who follow righteousness, as men over-precise, holy, mad, forward, fondlings that know not what they would have. The Devil in outward things maketh men idolatrously lean to means; in spiritual things makes them presume all without means: But without holiness none shall see God, Heb. 12.14. And, the pure in heart only shall behold him, Mat. 5.8. Look as those that were to stand before the Persian Monarchs in Court, were to be clothed in royal apparel; and especially those virgins w ch were to be brought as spouses to them, they were first purified, perfumed, trained up and prepared in sundry kinds: so, all that shall be married to God in Christ, or, that shall stand in the presence of his glory, must by this course be made fit for such a purpose.
This also comforteth those that seek righteousness. For it is an evidence, that they are the true disciples of Christ, the best Christians; that feeling their want and weakness of grace, the presence and strength of sin in them, their bondage and lameness in spiritual actions, do seek for grace for the crucifying of sin, and for their spiritual liberty. Blessed are they that hunger and thirst after righteousness, Mat. 5.6. Nevertheless, as it is commendable not to remember anything past, so, as to grow secure and idle, not striving to any further perfection: so it is behooveful to think how far God hath brought us, so as to confirm our faith, and provoke ourselves to thanksgiving. There is a double hunger in nature: the one healthful; the other no better than a very sickness: for there is a disease called the hungry evil: when though a man be full, yet having no sense of his repletion, the stomach doth as painfully and rauenously hunger, as if the man were affamished. Thus it cometh to pass in God's children; who, not considering nor getting sense of that God hath done for them, are often as painfully hungry, as if they yet had received nothing at all which might stay their stomach. It is great pity that God's children do no more consider this: It is surely a fault in them very preiudicial unto their comfort, which they might reap by observing God's work in themselves, and grace toward them.
Lastly, let us here be exhorted, that if ever we did partake in the divine nature, we do show it by striving to grow in this righteousness which is begun in us but imperfectly. This will argue us to be true disciples. Such-like things as any seeketh, such is the man. Balaam may say, Oh, that my soul might die the death of the righteous, Numbers 23.10. But what doth the heart of a David-like Christian say? Oh, that my ways were so directed that I might keep thy statutes, Psal. 119.5. For so David being ravished with a view of the good man's blessedness, doth presently conceive not this desire, Oh, that I had this happiness; but rather this, Oh, that I could use the means to bring me to it; Oh, that my ways were so directed, &c. All after a sort wish and seek heaven, but seek not righteousness: But thou canst not seek the one without seeking the other; and finding this righteousness thou shalt also find heaven, though thou dost not expressly think upon it. Let a man go in this or that path, though he think not whither he goeth, yet he shall find himself brought to that place to which the way leadeth. We must renew this spiritual being, as we do our natural: Even as in nature there is still coming upon us a sense of weakness, and feeling of burdensome superfluities, that we might be stirred still to repair and increase natural strength, & expel that, which retained would prove harmful: so in the soul we have weakness ever and anon returning, that we might never want a spurr to incite us to seek still a fresh after the continuing and augmenting of righteousness in us. Again, if we have some great bargains we love to finger some great earnest: Now, thus it is, that the very earnest of heaven and heavenly glory promised, is this spiritual righteousness wrought in us. Thus much for the dewty, now for the manner.
Seek first. Observe here, that spiritual things must be sought with our principal endeavors, we must neither foreslowe them, nor be negligent in following thē. The Scripture bids us labor for the food that perisheth not: And, Strive (as for maistery) to enter; for many shall seek to enter in, and not be able. It forbiddeth sloth; Be not slothful but through faith and patience seek to be partakers of the promises, Heb. • .12. It commandeth us all diligence: 2. Pet. 1.5, 10. Give all diligence. We seek things according to our estimate of them. And indeed everything is to be sought more or less, as it is good more or less; hence it is that things of no worth we seek not at all, we let them lie untaken up: things of small worth we se • k remissly; silver & gold, most carefully. Now, what is more precious than grace, or mo • e excellent than heavenly glory? If therefore we count them before all things, let us show it by seeking them answereably. Feruent seekers shall find. The kingdom of heaven suffereth violence, and the violent do take it. And slou • h in God's works is accursed. Cursed is he that doeth the work of God negligently; The slothful and evil servant entereth not into his Masters joy.
Many may be hence rebuked, who begin at the wrong end, seeking the world for the present, and reserving some purposes about these things in times to come.
Again, such who though they do not excuse, and put off the matter for the present, yet they post over most slightly all such duties, as concern their souls health, thinking it enough if the work be done, though with never such ouerture. These commonly are wise in their own eyes, (like Solomon's Sluggard, who thinketh himself wiser than seven who return an answer, ) much condemning the forwardness of others: What needeth all this ado think they? God forbid no more should be saved but those few who are of this humor; There is a measure in everything; It is not our striving, but the good mercy of God that must save us. Thus, men are witty to plead for sin, even for that formal sloth that will slay them eternally. But let us remember this, Seek first, and awaken our selves, doubling our diligence this way. Nothing is more absurd than to bring beetle and wedges to cleave staws, doing trifles with superfluous labor, and to be careless in matters of greatest moment. Again, we see no earthly things of worth will be achieved without labor; they must be wooed, before they be wedded; and shall we think without seeking to attain those things which are the very upshot and harvest of all our hopes? Think with thyself how men turn every stone, and how many irons they will have in the fire at once, that they may gather earthly treasure. They will have something going in trade or stock on their grounds, something by them for purchase, something out at use, something for bargain and adventure. If we be thus industrious in gathering treasure upon earth, which rust doth canker and the thief rob, how much more diligence should we use in getting heavenly treasure, enduring substance? such as grace, which shall never perish, which shall not be left as earthly things are, but shall follow us and dwell with us forever. Now followeth the reason.
All things should be given them. Where observe that the next way for a man to thrive in his outward state, is first to grow rich in his spiritual. Oh, that there were in you such harts to keep my commandments always that it might be well with you and yours after you forever (saith the Lord) Deut. 5.29. For, first God doth undertake to keep damage from his, while they are occupied in his service. Look Exodus 34.24. When all the males should be gone to Jerusalem, and none but weak women and children left at home, yet God doth undertake that no enemy should have the heart to break in on the. 2. God promiseth to bestow on us everything that is good: Ps. 84.11. No good thing will he withhold frō them that walk uprightly. 3. God promiseth to his a cheerful use of all the good benefits vouchsafed them. Cease to do evil, learn to do w • ll, &c: If ye consent and obey, ye shall eat the good things of the land. Did not Josiah eat and drink and prosper while while he executed judgment & justice, Ier. 22.15. Godliness hath not only the promises of this life, but of the life to come, 2. Tim. 4.8. He that gives the head, gives hair also: God giveth us his kingdom and righteousness, which are principal, (which he ever doth when we seek them diligently,) how should he not add these inferior things also which are but accessory to the other? If he did so like and recompense Solomon's seeking of political wisdom, which might serve him to go in and out before his people, that he gave him it, and also peace and wealth which he had not sought; how much more shall he do this here promised to such as seek his kingdom and righteousness? We see earthly men, that if they have a servant, who is very diligent and faithful in their business, though he hath not the skill to lick his fingers, and be for himself as many would; in such a case will not a wise and equal Master the more bestir him to reward his service, by how much he discerneth him the less to seek himself? how much more then shall GOD do for his servants, whom he doth see to be wholly bent to his business? When the people followed Christ into the desert, God did rather by miracle feed them, than they should want while they sought his kingdom.
But it may be here objected, that the godliest have the most crosses and smallest measure of these earthly things; whereas the wicked are free from the cross, & swim with wealth.
To the fi st I answer, that the godly man is often followed with crosses, because he hath not followed righteousness, and lived godlily according as God requireth in his covenant. If he have done this here enjoined and yet have crosses, they are either such as end afterward in a doubled prosperity like Job's, & then this here promised is still true or they are such as dwell with him. In which case God doth recompense the want of outward things with himself and contentation of mind. Thus Paul was in poverty, in jeopardy, in hunger and thirst, in cold and nakedness &c but he rejoiced in these infirmities, and was enabled to do everything through Christ strengthening him. Now, this change is no robbery. And whereas it is said that they have not the greatest measure of earthly things, it is commonly true: but their little is better than the abundance of the wicked.
For first, it is given them from God's hand as a token of his favor. God (saith Jacob to Esau) of his grace hath given these children to thy servant, and God hath had mercy on me, and therefore have I all these things: Now an angel from the kings own hand is more esteemed than much more other money which hath no such respect.
2. It is an earnest of God's eternal favor in bestowing on them the heavenly inheritance. Now, a little money that bindeth some great bargain is better than much more that hath no such relation.
3. It is freely bestowed; they shall have no reckoning to come in for it.
Now, the prosperity of the wicked is but in appearance prosperity, being a pleasant poison which killeth by casting into a sweet sleep; or by moving the person to laugh till he fall down dead by force of it. Even as poison killeth some with intolerable gripings, others with very great delight: so doth God's curse sinners.
For the things they possess, sometime God doth mixe them with such discontentmens that they are all as nothing; as is seen in Haman whom God did make the stiff knee of Mordecai so to vex and gall, that all he had did him no good Est. 5. And Ahab though a king, yet when he had the vineyard denied him grew so sick of the sullens, that he could not so much as taste ought of his kingly provision, 3. King. • 1.4.
2. If they have the iocant use of things, yet it is nothing while God giveth them these things as snares to them, like as Saul gave Michal to David to be a snare unto him, 1. Sam. 17. Though it be not warrantable for a man in his policy demoliri honoribus, to overthrow men by advancements, yet God (sin so requiring it) may do it most justly.
Again, they have these things but as traitors their allowance more or less, from the clemency & patience of the prince, rather than his favor to them. Now, it is better with a poor subject that works for 12. pence a day with the kings love & protection, than with these have they never so much.
4. For these things are not given them freely, as by a father to his children, but rather given in as by an host to his guests, for whom he keepeth a reckoning. The last dish will mar their feast.
The use is 1. to encourage us in this work in making conscience of it, knowing that it is not in vain; but hath the promise even of this present life. Hast thou labored to overcome sin, to grow in grace, to serve thy God more fruitfully and cheerfully, and art thou nevertheless for the present in poverty? Be not dismayed, God oweth thee a good turn; he will recompense his tarriance, with use abundant. The sun ere while is long in getting forth, when yet the day proves most fair and pleasant.
2. We see the woeful state of many, who think this precise care of religion to be the high way to the hospital. If one strain courtesy at one oath, if one will not borrow with the Sabbath for furthering his own business, if one will not keep lewd servants when they are othwise gainful, r, if one will not double with his tongue, use his wit to circumvent, if one will not humor those from whom he may reap profit, if one will not dance to what the time pipeth, if one will not take any way to the wood, and lay about with six fingers counting all gain that may be gotten; Christians now-adaies think such a man may set down his rest for rising. O most unchristian Christians! worse than the Sadducees; for that they did believe God so to prosper outwardly the keepers of his law, that having no belief of another life, (for they did think souls as bodies were mortal) yet they walked keeping the letter of the law most strictly as their name doth intimate.
3. Let us hence take notice what doth keep down many in these earthly things, and clean ruinate others: What but lack of seeking heavenly things? There are some men of no lewd qualities, frugal enough, men able to make their market, yet nothing will go forward with them. And this is the just judgment of God, because they never have set their hearts to matter of religion. Again, many of God's children go backward in these things, because they lie dirtily without repentance of some sins w ch God would have them judge in themselves; or else they discern not their infirmities, by reason whereof wealth would be hurtful to them, and labor not to get them mortified. For God holds down many, because he doth see that if they ride on the fore horse, and were aloft this way, it were for none to come near them: Such is their pride that they would not know any; others to be to contentiously given, that none should live quietly by them, but would be ever pushing and goring their brethren as bulls do the weaker • artell with their horns; others so voluptuous, that if they had wherewithal, they would run riot into all intemperancy. Now a father will lay a knife out of the way from a child who is like to hurt himself w th it.
Farther, for the want of this God doth ruinate the estates of many by not keeping them from such courses of trusting, where what they trust shall come home w th loss; into courses of suretiships, into suits of law and building, into dealing in things wherein they have no judgment, into the hands of untrusty servants (who are a back-door which will pull down the greatest houses) that he may punish their not serving him fruitfully in the things they enjoyed.
Lastly, if thou hast not been a seeker of righteousness and GOD'S kingdom, do not think the things thou hast to be additaments bestowed in God's favor, nor yet possessions making thee happy. They are but like that Manna which gathered besides the Lord's commandment did putrefy and come to nothing. So shall all these things, they shall increase thy condemnation and make thee one day have the heavier reckoning, if thou goest on in impenitency. Wherefore let me counsel thee what to do in this case. Didst thou hold land on such terms as would not maintain thy title, but rather expose thee to danger of accoūting for all the time that thou hadst held them? Suppose thou mightest strengthen thyself in these by turning Tenant to the true Lord; wouldst not thou readily put it in executiō? Thus it is here: All thou enioyest with carelessness of God's service & seeking his righteousness, thou art subject to be brought to a heavy reckoning for it, and to have it taken from thee in God's just judgment. Turn therefore to him who is the supreme Lord, pay this rent which here he requires, seek his kingdom and his righteousness, then thou shalt be happy in all thou possessest. To God the father, God the son, and God the holy Ghost, be ascribed (as it is due) all glory, honor, blessedness, might, majesty & dominion, from this time forth and for evermore. Amen, Amen.