He hath no more religion than a s.p.u.n.k(490) of desire; and he sits down with this spark of his own kindling, and the life of religion thrives not upon his hand, Prov. xviii. 9, 12. His seeking must have violence with it, Matth. xi. 12. But we may also observe concerning the Christian, that he is,

3dly. Defined on this side of time as a seeker. In heaven he is an enjoyer, and he seeks no more; for how can the ox low over his fodder? He sits down to eat the fruit and sweat of his labour, and well may he triumphantly say, as the ancient philosopher said, "I have found, I have found."(491) But here he is a seeker still. Whatever he miss, he is still a seeker, and whatever he find, he is yet a seeker. He is named not from his finding, but his seeking, not from his enjoyment or attainment, but from his endeavour and aim. Though he find righteousness in Jesus, and remission of sins, yet he is a seeker of grace; though he be justified, yet he seeks holiness. There are many who would seek no more of G.o.d than pardon of sin. Let him deliver them from h.e.l.l, and they will trouble G.o.d with no more requests. Doth not some of your own consciences speak, that ye would seek no more from Christ than to be saved from an ill hour, and to be found in him; whereas Paul was not content with this, but made an holy gradation, as we read, Philip iii. 8, &c. He desired to know the power of Christ's resurrection, and to be made conformable to him by any means; and now, when he is found in Christ, and justified, he counts not himself well, or perfect and complete, or to have attained that which he struggled earnestly for. Would not many be content with a Saviour, but they love not to hear of a king to rule over them, nor of his laws to regulate their lives by? They love an imputed holiness, as well as righteousness. But the true seeker seeks grace within him. Though he be justified, or freed from guilt and condemnation, and have the righteousness of Christ to cover him, and though he should never come into condemnation for sin, yet he seeks the death and destruction of it in his soul, and the life of holiness implanted and perfected in his inward man.

Though he is sure of heaven, yet he would have G.o.d's image upon his spirit, and whole man.

4thly. Whatever degree of grace he have or attain, yet he is still a wanter, and still a seeker. He counts not himself to have attained, or to be already perfect, but presses forward to gain the mark and prize of G.o.d's high calling, Phil. iii. 13, 14. He stands at no pitch, but forgets what is behind, and overlooks it, he thinks it not worthy to come in reckoning. There is still so much before his hand, that he apprehends it to be lost time to reckon what is pa.s.sed. His aim is to perfect holiness in the fear of G.o.d. He endeavours to be holy as G.o.d is holy, who is the completest pattern of unspotted purity and uprightness, and to be holy in all manner of conversation. He goes from strength to strength, till he appear blameless before G.o.d; he seeks grace for grace, Psal. lx.x.xiv. 5-8.

And truly the man who seeks the exact copy or pattern, Jesus Christ, who is gone before his people into heaven, and he who knows the spiritual command in all its dimensions, he will not say "I have found," but will still want more than he hath, and seek what he wants. There are some professors who have attained some pitch and degree, as it were, the first day, and never advance further. They have gotten a gift of prayer, some way of discharging duties, some degree in profession, and they want no more. Look on them some years after, and ye would say, they have sought no more. And truly he who seeks no more shall never be able to keep what he hath already, as a fire must soon die away if ye add not new fuel to it.

Christians are not green in old age, because they have come to a pitch in their religion, and stand there. No, religion should not come to its stature hereaway.(492) This is but the time of its minority. Grace should be still on the growing hand. The grace of G.o.d is but a child here. Heaven and eternity make up the man. Glory is the man, who was once the child grace.

5thly. The good Christian is still a seeker till Christ be all in all, till he apprehend that for which he is apprehended. As long as he is in this world he is a seeker. Whereof, ye will say? Not only of more grace here, but of glory hereafter. Here he hath no continuing city, but he seeks one to come, Heb. xiii. 14. He is a pilgrim on earth, embracing the promises afar off, and seeking his country, even heaven itself, Heb. xi.

13, &c. All your present enjoyments in this world, your own houses and lands, would not make you think yourselves at home, if ye were Christians at the heart. Ye would miss consolation, ye would want happiness in the affluence of all created things. And therefore, Christians, do ye want nothing when all things go according to your mind? Is there no hole in your heart that a world cannot fill up? This is not well. Ye ought to seek a city, while ye are in your own country, and ye should never think yourselves at home till ye be in heaven. The Christian gets some taste of the fruits of the land, some cl.u.s.ters in the wilderness and house of his pilgrimage, and this makes him long to be there. This inflames the soul's desire, and turns it all in motion to seek that which was so sweet. If hope be so sweet, what shall the thing possessed be? If a grape brought a savour and taste so refreshful, what must the grapes plucked from the tree of life be, and the rivers of pleasures, which are at G.o.d's right hand, for evermore be? Sit not down then, Christians, upon your enjoyments, whether they be worldly or spiritual, but aspire to high things.

Sermon XVI.

Matth. vi. 33.-"But seek ye first the kingdom of G.o.d," &c.

II. The Christian's chief employment should be to seek the kingdom of G.o.d, and the righteousness thereof. "Seek first," &c. Upon this he should first and chiefly spend his thoughts, and affections, and pains. We comprehend it in three things. _First_, He should seek to be clothed upon with Christ's righteousness, and this ought to take up all his spirit. This is the first care and the chief concern. Did not this righteousness weigh much with Paul, when he counted all things but loss and dung, that he might be found in Christ, not having his own righteousness, but the righteousness which is by faith in Jesus Christ? Phil. iii. 8, 9. Now this righteousness is of more concernment than all the world beside. For it is G.o.d's righteousness, (Rom. x. 3, 4; 2 Cor. v. 21.) and this holds out a threefold excellence in it. (1.) It is G.o.d's righteousness, because he alone devised it, and found it out. All the world could not have imagined a way possible to save lost mankind, or ever one sinner of that wretched number. Satisfaction to justice was needful, and there was none righteous among Adam's posterity. But here G.o.d himself in his everlasting counsel hath found it out, and all hath flowed from his love. The mission of Jesus Christ to be the propitiation for our sins, comes from this blessed fountain, 1 John iv. 9, 10; Rom. iii. 24, 25. G.o.d hath been framing this righteousness from all eternity, and even this world seems to be made for this end. All G.o.d's dispensation with Adam, his making a covenant of works with him, his mutability and liableness to fall, and so governing all things in his holy providence that he should fall from his own righteousness, and involve all his posterity in the same condemnation with himself,-all this seems to be in respect of G.o.d's intention and purpose, even ordained for this end, that the righteousness of Jesus Christ might be commended to you, far more than all the dispensation of the law upon Sinai, more than the curse and the command, the thunder and the lightning.

The very condemnation of the scripture was all in G.o.d's own mind and revealed will also, as the means appointed to lead sinners to this righteousness, Rom. x. 4. Therefore, how precious should that be to us, that G.o.d keeps and preserves the world for?

(2.) By this righteousness alone, we can stand before G.o.d, and therefore it is termed G.o.d's righteousness; and is not this enough to make it lovely in the eyes of all men? This is the righteousness without the law, though it was witnessed both by the law and the prophets. This is the only righteousness that justifies, when all men are found guilty before G.o.d, Rom. iii. 19, &c. Now, what is it in this world can profit you, if ye want this? Condescend(493) upon all your pleasures and heart-wishes, let you have them all, and now, poor soul, pray what hast thou? Though thou hast gained the world, thou losest thy soul, that thou should use the world with? Let you then get what you so eagerly pursue in the world, what will ye do when your soul is required by the hand of justice? "Then whose shall these things be?" Luke xii. 20, 21. By all these things, a man neither knows love nor hatred, as Solomon speaks of external enjoyments, Eccles.

ix. 1. But hear the way, O men! how ye may stand before G.o.d; here it is only. Will it profit you to enjoy the world, and bless G.o.d? And when all these things leave you, and ye leave them, what will ye do,-for riches will not go to the grave with you? All that is here cannot help you in that day, when ye must stand before the Judge of all flesh. If a man be not found in Christ he is gone, and if he be found in him, then the destroying angel pa.s.ses by, death hath a commission to do him good, G.o.d is become his friend in Jesus. If ye could walk never so blamelessly in this world, all this will not come as righteousness in G.o.d's sight, nor stand before him. It is only the righteousness of Christ that can be a covering to sinners. But,

(3.) This is G.o.d's righteousness, because it is the righteousness of Christ who is truly G.o.d, and so it is divine. This is the most excellent piece in all the creation, that comes from Jesus Christ his life, death, and resurrection. And let all men's inherent holiness blush here and be ashamed. Let all your prayers, good wishes, your religious obedience be ashamed, let them evanish as the stars before the sun. The righteousness of Christ is the bright sun that makes all the dim sparkles of nature, civil honesty, and even religious education, disappear. Let even angels blush before him, for they are not clean in his sight, but may be charged with folly. Innocent Adam was also a glorious creature, but the second Adam, the life-giving Spirit and the Lord from heaven, hath an infinitely transcendent and supereminent excellency and prerogative beyond him, and all the creation of G.o.d. Look then upon this Jesus how he is described, as the "brightness of the Father's glory and the express image of his person," (Heb. i. 1-3; Col. i. 15, &c.) and wonder that such a glorious one should become our righteousness, that he should take our sins upon him, (2 Cor. v. 21; 1 Pet. ii. 24) and make over his righteousness to us.

This is the righteousness of the saints in heaven, Rev. xix. 8. This is the glory of the spirits of just men made perfect. Think ye, my friends, that the glorious saints shall wear their own holiness upon their outside in heaven? No, no, the righteousness of Christ shall cover them, and that shall be the upper-garment that all the host of heaven must glory in. Now this is the thing that the child newborn, if he had the use of reason, should first cry for, before he ever get the breast, to be reconciled to G.o.d in Christ. Would ye then spend your time and thoughts upon other things, if ye knew what need ye have of his righteousness, and how suitable it were to your need? Should not the beggar seek food and clothing? Should not the sick man seek health, and the poor man riches?

Here they are all in Christ's righteousness. Ye are under the curse of G.o.d. This righteousness redeems from the curse. Ye are sinners, and none of you righteous, no not one. But Christ was made sin for us, that we might be made the righteousness of G.o.d in him. O sinners, wonder at the change! Hath Christ taken on your sins, that his righteousness might become yours, and will ye not do so much as seek it? But many a man beguiles his own soul, and thinks he seeks this righteousness in the gospel. Therefore ye would know what it is to seek his righteousness. If ye seek it, ye want your own righteousness. And who of you have come this length, to judge yourselves that ye be not judged? It is a great difficulty to convince the mult.i.tude of sin. That general notion, that we are all sinners, is but the delusion that many souls perish in. Never any will deny themselves to seek another righteousness, till they be beaten and driven out of their own. There is need of submission to take and receive this righteousness, let be to seek it, And now tell me, can ye say that ye have seen all in yourselves as dung and dross, that ye count all things but loss for the excellency of the knowledge of Christ Jesus, (Phil. iii. 8, 9.) that ye have seen all your own privileges and duties loss, and are ye even sensible that prayer will no more help you than the cutting off a dog's neck? Ye that lay so much weight upon your being baptized, and upon outward privileges, are ye void of righteousness? No, ye seek to establish your own, and do not submit to the righteousness of G.o.d. In a word, all who are ignorant of this righteousness of G.o.d in Christ, ye all seek to establish your own. There needs more. But not one of twenty of you can tell what this is, it is a mystery. Ask at any of you, how ye shall be saved, ye will say, by prayer to G.o.d, and the mercy of G.o.d. Ye cannot tell the necessity of Christ's coming into the world.

_Secondly_, Ye must see an impossibility to attain a righteousness, or to stand before G.o.d another way. When ye miss this righteousness and are convinced of sin, it is not the running to prayer will help or mend it.

When ye see the broken covenant, ye fall upon doing something, to mend your faults, with some good turns, and some will make a few good works answer all the challenges of sin. Alas! this is a seeking of your own righteousness. Many a poor broken man seeks to make up his fortune. Poor wretched sinners are building up the breach of the old covenant, putting up props under an old ruinous house, seeking to establish it, and rear it up again. But ye will never seek Christ till ye cannot do better, till ye be desperate of helping yourselves without him. Now I appeal to your consciences. Who among you was ever serious in this matter, to examine your own condition, whether you were enemies or friends? Ye took it for granted all your days. But never a man will betake himself to an imputed righteousness, but only he that flies, taking with(494) his enmity, and is pursued by the avenger of blood, and flies in to this righteousness as a city of refuge.

_Thirdly_, Ye must seek this righteousness, and what is it to seek it? It is even to take it and to receive it. It is brought to your door. It is offered. And the convinced sinner hath no more to do but hearken, and this righteousness is brought near unto him. Prayer to G.o.d, and much dealing with him, is one of the ways of obtaining this righteousness. But coming to Jesus Christ is the comprehensive short gate,(495) and therefore it is called "the righteousness of faith," and "the righteousness of G.o.d by faith." Now shall ye be called seekers of Christ's righteousness, who will not receive it when it is offered? Ye who have so many objections and scruples against the gospel and the application of it, ye in so far are not seekers, but refusers of the gospel, and disobedient. Christ's righteousness should meet with a seeker not a disputer. Any thing G.o.d allows you to seek, certainly he allows you to take and receive it, when it is brought unto you. And therefore, whoever have need of Jesus Christ, not only refuse him not, but stay not till they find him come to them.

This is a n.o.ble resolution, I will give myself no rest till I be at a point in this. Seek him as a hid treasure, as that which your happiness depends upon.

(1) The kingdom of grace is worthy of all your affections and pains. That despised thing in the world called grace is the rarest piece of the creation, and if we could look on it aright, we would seek grace, and follow after it. Grace extracts a man out of the mult.i.tude of men that are all of one ma.s.s. Grace separates him from the rest of the world, and to this purpose are these usual phrases in scripture, "Such were some of you," "Once ye were darkness, but now are ye light in the Lord," "Among whom ye had your conversation in times past, fulfilling the desires of the flesh." All men are alike by nature and birth, there is no difference.

Grace brought to light by the gospel makes the difference, and separates the few chosen vessels of glory and mercy from the world, and now "they are not of the world, as I am not of the world." All the rest of men's aims and endeavours cannot do this. Learning makes not a man a Christian.

Honour makes not a man differ from a Gentile or Pagan. Riches make you no better than infidels. Speak of what ye will, you shall never draw a man entirely out of the cursed race of Adam, never distinguish him from Gentiles before G.o.d, till the Spirit of regeneration blow where he listeth. And this is grace's prerogative, beyond all other things. All other excellent gifts, even the gift of preaching, praying, all these are common, so to speak, and in a manner befall to all alike. Your external calling is but common, but he gives grace to all his chosen ones. But (2) Grace puts a man in a new kingdom. It draws a man out of Satan's kingdom, and makes him a king, who before was a subject. The man was led captive by sin and Satan at their pleasure. He served his own corrupt l.u.s.ts and the prince of this world. Sin reigneth in his mortal body, whatever his pa.s.sion and corruption did put him to, he could have no bridle, but as a horse went on to the battle. And ye may see daily that there is scarce one of an hundred that is master of himself. He is a servant of sin, but grace makes him a priest and a king, Rev. i. 6, chap. v. 8, 10. He can now command himself. Sin reigned before unto death, but now grace reigns through righteousness unto eternal life, Rom. v. 20, 21. And O! but this victory over a man's self is more than a man's conquering a strong city.

This victory is more than all the triumphs and trophies of the world's conquerors. For they could not conquer themselves, the little world, but were slaves to their own l.u.s.ts. Some men talk of great spirits that can bear no injury. Nay, but such a spirit is the basest spirit. The n.o.ble spirit is that spirit which can despise these things, and be above them.

Grace puts men upon a throne of eminence above the world. The Spirit of G.o.d makes a man of a n.o.ble spirit. (3) Grace translates a man from Satan's kingdom to G.o.d, and makes him a subject, a free born subject, of G.o.d or Christ's kingdom, and therefore Christ is the "King of saints," Rev. xv.

3. Our Lord and Saviour hath an "everlasting kingdom," 2 Pet. i. 11. We were subjects of the powers of darkness, but grace makes the translation into the kingdom of G.o.d's own dear Son, Col. i. 13. Now what an unspeakable privilege is this, to be one of Christ's subjects, who is our dear Saviour and King! Surely we must all be great courtiers. David, the great king of Israel, had this for his chief dignity, his style of honour, "the servant of the Lord," as kings use to write down themselves; and this was his t.i.tle, "servant of G.o.d." Paul gloried much in this, "Paul, an apostle and servant of Jesus Christ." And surely all the families of heaven and earth may think it their highest honour to get liberty to bow their knees to Jesus, the "King of kings, and Lord of lords," the first-born of G.o.d's creation. The converted man is turned from the power of Satan to G.o.d. Mark but the emphasis of these two terms. Mark the whence or from,-that it is from Satan, the great destroyer of mankind, the first transgressor and deceiver. And how great is his power, tyranny, and dominion! He had us all in chains reserved for the day of judgment. But to what a happy change grace turns us, _from_ him! But the term _to_, which is more admirable, it is to G.o.d, to Christ, to true religion, to G.o.d himself most High. And O! but this must be a more wonderful and excellent change than our conversion from darkness to light, from h.e.l.l to heaven.

These are but shadows of this glorious conversion. (4) Grace makes a man likewise a "partaker of the divine nature," 2 Pet. i. 4. This is the image and glory of G.o.d. This is the imitation and resemblance of G.o.d's spotless holiness and purity, "Be ye holy, as I am holy," 1 Pet. i. 15, 16. Every creature hath some dark characters of G.o.d. Some things speak his power, some things his wisdom, but this he hath called his own image. And so the Christian is more like unto G.o.d than all the world beside. This is the magnifying of a man, and making him but "a little lower than the angels,"

Psal. viii. 3, 4. Therefore G.o.d loves grace better than all the creation.

Holiness is a great beauty, and G.o.d requires to be worshipped in the beauties of it. Albeit grace be often clouded with infirmities, and sometimes is reckoned despicable, because of the vessel it is in, yet it is precious as the finest gold, and more precious than any rubies. It is like gold in ashes, not the less excellent in itself, though it appear not so. But sin is the devil's image and likeness, and therefore Satan is called the father of sinners. "Ye are of your father the devil, and the l.u.s.ts of your father ye will do." O but sin hath an ugly shape! It is the only spot in the face of the creation which G.o.d's soul abhors. For he loves righteousness, and hates iniquity, Psal. xlv. 6, 7. But there is one thing more, (5) That may commend grace to all your hearts. Grace is the way to glory. It gives t.i.tle and right to, or at least declares it. It is inseparably joined with it. Grace is glory in the bud, and glory is the flower of grace, grace is young glory, and glory is old grace. Without holiness it is impossible to see G.o.d's face in peace. No man can come unto heaven without grace. Glorification is the first link of the chain, Rom.

viii. 30. But sanctification must intervene first. No unclean thing can enter into heaven, but he that gives grace, gives glory, Psal. lx.x.xiv. 11.

Heaven cannot receive many of you, because ye have not holiness. But it may commend holiness unto you, that it ministers an abundant entrance "into the everlasting kingdom of our Lord and Saviour Jesus Christ." As much as eternity is beyond the poor span of your time, so much is grace and holiness, whereon depends your everlasting condition, preferable to all things of this present vain world. O! but the children of men have many vain pursuits of the creature, that when it is had is nothing and vanity. Ye labour to secure an inch of your being, and to have contentment here in this half day, and never look beyond it to many millions of ages, when ye are to continue. Your honour, your pleasure, your gain, your credit, many such things like these can have no influence on the next world. These cannot go through death with you. Only grace and holiness, begun here, are consummated in glory, and make the poor man, that was miserable for a moment, eternally happy.

Sermon XVII.

Matth. vi. 33.-"But seek ye first the kingdom of G.o.d, and his righteousness, and all these things shall be added unto you."

The perfection even of the most upright creature, speaks always some imperfection in comparison of G.o.d, who is most perfect. The heavens, the sun and moon, in respect of lower things here, how glorious do they appear, and without spot! But behold, they are not clean in G.o.d's sight!

How far are the angels above us who dwell in clay! They appear to be a pure ma.s.s of light and holiness, yet even these glorious beings cannot behold this light without covering their faces. These G.o.d may charge with folly. "G.o.d is light," saith the apostle, 1 John i. 5. This is his peculiar glory, for "in him there is no darkness at all." Is there any thing more excellent and divine than to seek G.o.d, and find him, and enjoy him? Yet even that holds forth the emptiness of the creature in its own bosom, that cannot be satiated within, but must come forth to seek happiness. Nay, even the greatest perfection of the creature speaks out the creature's own self indigence most, because its happiness is the removal from itself unto another, even unto G.o.d the fountain of life.

Now the enjoyment of this "kingdom of G.o.d" mentioned in the text, holds forth man's own insufficiency for well being within himself. But seeking this kingdom declares a double want, a want of it altogether. Not only hath he it not in himself, but not at all, and so must go out and seek it.

G.o.d is blessed in himself, and self sufficient, and all sufficient to others. Without is nothing but what has flowed from his inexhausted fulness within, so that, though he should stop the conduit, by withdrawing his influence, and make all the creatures to evanish as a brook, or a shadow, he should be equally in himself blessed. "Darkness and light are both alike to thee," says David in another sense, Psal. cx.x.xix. 11, 12.

And indeed they are all one in this sense, that he is no more perfected and bettered, when all the innumerable company of angels, and the spirits of just men made perfect, follow him with an eternal song, nor(496) before the mountains and hills were, when nothing was brought forth. Many thousand more worlds would add nothing to him, nor diminish anything from him. It is not so with man, he is bounded and limited, he cannot have well being in his own breast. He was indeed created with it in the enjoyment of G.o.d, which was his happiness, so that he had it not to seek, but to keep, he had it not to follow after, but to hold it still fast. But now, alas!

he hath lost that, and become miserable. Once all Adam's posterity were void of happiness. By catching at a present shadow of pleasure, and satisfaction to his senses, he lost this excellent substance of blessedness in communion with G.o.d. Now, how shall this be recovered again?

How shall this pearl of great price be found?

Certainly we must agree upon two principles, and according to them walk, ere we come within reach of this. It is a great question that is of more moment than all the debates among men,-how shall man's ruin be made up, and the treasure be found? If ye think it concerns you, I pray you hearken to this, and condescend(497) upon these two grounds, that the question may be right stated. One is, we have all lost happiness, fallen from the top of our excellency into the lowest dungeon of misery. We are cast down from heaven to h.e.l.l. There needs not much to persuade you of the truth of this in general. But alas! who ponders it in their hearts? And until ye think more seriously upon it, ye will never be serious in the search for reparation of it. All of you by your daily experience find that ye are miserable creatures. Ye have no satisfaction nor contentment. Ye are compa.s.sed about with many infirmities and griefs. But this is but an appendix of your misery. All the calamities of this life are but a consequent, a little stream of that boundless ocean of misery that is yet insensible to you. Therefore enter into your own hearts, and consider what Adam once was, and what ye now are, nay, what ye will all quickly be, if G.o.d prevent it not. We are born heirs of wrath and h.e.l.l. It is not only the infinite loss of that blessed sight of his face for evermore, which an eternal enjoyment of creature pleasures could not compensate the want of, one hour; but it is the kingdom of darkness, and the devil that we are all born to inherit. Let this then once take root in your heart, that ye are in extreme misery, and that a remedy must be provided, else ye must perish. Now when this principle is established, ye must agree upon this also. "But out of myself I must go. Blessedness I must have. It is not in me. While I look in, there is nothing but all kind of emptiness, and, which is worse, all kind of misery. Not only the common lot of creatures (that none is sufficient to its own well being) is incident to me, but I have lost that being which I had in another, which was my well being, and do now possess, or shall shortly possess, all misery." Now, are ye settled upon these two? I am not happy, I must go out of myself to find it. It is not in me, in my flesh dwells no good thing, in my spirit and flesh both, is nothing good. Ask then this great question, Whither shall I go? What shall I do to find it? All men know they must seek it. But Christ tells where they shall seek it, and whither they shall go. The word of the gospel is for this very purpose to answer this question. If we were sensible that we had lost happiness, certainly we would be earnest in this question, where shall it be recovered? What shall I seek after? And no answer would satisfy but the gospel itself, that directs unto the very fountain of life, and holds "forth the kingdom of G.o.d" as the true happiness of men to be sought. "Seek ye first," says Christ, "the kingdom of G.o.d," and the righteousness thereof. Here only is a solid answer. Seek me, for I am eternal life, I am the life and the light of men. Oh! that your souls answered, with David, "Thy face, Lord, I will seek." Peter had sought and found, and thought himself well, so that he answers Christ with great vehemency, when he said unto his disciples, "Will ye also leave me?"

Peter saith, Leave thee, Lord, "to whom should we go but unto thee, for thou hast the words of eternal life? And we believe and are sure, that thou art the Christ, the Son of the living G.o.d," John vi. 66, &c. It were all the absurdity in the world to leave thee, or to go to any other thing for life itself. Shall not death be found, if I leave life? It were madness not to seek thee, but what shall it be called to leave thee, when I have found and tasted thee to be so good? Every man misses happiness and justification within himself, and so is upon the search after it. But is it not strange, that all the experiences of nations and generations conjoined in one, cannot hold forth even a probable way of attaining it?

Gather them all in one, the sum and result is, "We have heard the fame thereof with our ears," but "it is hid from the eyes of all living," as we read more fully, and should apply, what Job said of wisdom, to the true happiness of man, Job xxviii. 12, to the end of that chapter. Certainly there is some fundamental and common mistake among men. They know not what was once man's happiness, and so it is impossible they can seek the right remedy. Look upon us all, what do we seek after? It is some present thing, some bodily and temporal thing, that men apprehend their happiness lies in, and so whether they attain it or not, or being attained, it doth not answer our expectation, and thus still are we disappointed, and our base scent becomes a vain pursuit, whether we overtake it or not. Every man proposes this within himself as the principle of his life and conversation, what shall I seek after? What shall I spend most of my time and affections upon, to drive at? And alas! all men, save those whose eyes the Spirit openeth, err in the very foundation. One man propones honour to himself, another pleasure, and a third riches, and the most part seek all of them, some accommodation and satisfaction in a present world. And almost every man conceives he would be blessed, if he had that which he wants, and sees another have.

Now while men's designs are thus established, all must be wrong. The ship is gone forth, but it will never land on the coast of happiness. And thus we see men seek many things. They are divided among many thoughts and cares, because no one thing is found that can satisfy, and so we have put ourselves upon an endless journey to go through all the creatures. Neither one nor all together have what we want, and neither one nor all can be had or possessed with a.s.surance, though we had it. But the gospel comes to lay a right foundation, and frame a right principle within us. "Seek ye first the kingdom of G.o.d." Here is the princ.i.p.al design that should be driven at and if men would make it, and follow it, O how should they be satisfied with the fulness of that kingdom, the vast dimensions of it, the incorruptibleness of it!

Now there is one of two you must fall upon, either many things, or one thing. All that a man can seek after is here ranked. On the one side is many things, "all these things," that is, food, raiment, honour, pleasure, and such like, that concern the body, or men's condition here in this world, and these things a man hath need of, verses 31 and 32, "Therefore take no thought, saying, What shall we eat? or, what shall we drink? or, wherewithal shall we be clothed? (for after all these things do the Gentiles seek) for your heavenly Father knoweth that ye have need of these things." Nay, there is but one thing that is set up against all these many things, namely, "the kingdom of G.o.d and his righteousness." Now without all controversy the more unity be, there will be the more satisfaction. If all other things be equal, it is a kind of torment to have so many doors to go to for help. If a man could have all in one, he would think many things a great vexation and burden. If any one thing had in it as much as to answer all our necessities, that one thing would be of great price, beyond many things, having but so much virtue among them all. I shall suppose then, that there were real satisfaction and happiness to be found in the affluence and conjunction of all created things here, that there was some creature that could answer every necessity of men, yet, I say, would ye not exchange all that variety and mult.i.tude, if ye could find one thing that did all that to the full, that so many did but no more? Then certainly ye would choose a variety in one thing beyond the scattered satisfaction in many things. But when it is not to be found in all these things, and though it were, yet all these are not consistent together, then of necessity we must make another search. I say then, in the name of Jesus Christ, that if ye seek satisfaction in this present world, ye shall be disappointed. Ye may be all your days sowing and ploughing, but ye shall not see the harvest. Ye shall never reap the fruit of your labour, but in the end of your days shall be fools, and see yourselves to have been so, when ye thought yourselves wise. I shall also suppose that ye have attained what ye have with so much vexation toiled for, that ye had your barns and coffers full, that all the varieties of human delights were still attending you, that ye were set upon a throne of eminency above others, and in a word, that ye had all that your soul desired, so that no room was left empty for more desire, and no more grief entered into your hearts. Are ye blessed for all that? No certainly, if ye do but consider that with all ye may lose your own souls, and that quickly, and that your spirits must remove out of that palace of pleasure and delight into eternal torment, and then count, are ye blessed or not? What gained ye? It is madness to reckon upon this life, it is so inconsiderable when compared with eternity. A kingdom, what is it, when a man shall be deprived for evermore of the kingdom of G.o.d, and inhabit the kingdom of darkness under the king of terrors? Do ye think a stageplayer a happy man that for an hour hath so much mirth and attendance, and for all his lifetime is kept in prison without the least drop of these comforts? Will not such a man's momentary satisfaction make h.e.l.l more unsatisfying, and add grounds of bitterness to his cup? For it is misery to have been happy.

Nay, but this is a fancied supposal. All this, how small soever it be, was never, and never shall be, within the reach of any living. Ye may reckon beforehand, and lay down two things as demonstrated by scripture and all men's experience. One is,-all is vanity and vexation of spirit under the sun. All that ye can attain by your endeavours for an age, and by sweating and toiling, will not give you one hour's satisfaction, without some want, some vexation, either in wanting or possessing. Nay, though you had all, it could not give you satisfaction. The soul could not feed upon these things. They would be like silver and gold, which could not save a starving man, or nourish him as meat and drink doth. A man cannot be happy in a marble palace, for the soul is created with an infinite capacity to receive G.o.d, and all the world will not fill his room. Another is,-that it is impossible for you to attain all these things. One thing is inconsistent with another, and your necessity requires both. Now then, how shall ye be satisfied when they cannot meet? I think, then, the spirits of the most part of us do not rise very high to seek great things in this world, we are in such a lot among men. I mean that we have not great expectation of wealth, pleasures, honours, or such like. Oh then so much the more take heed to this, and see what ye resolve to seek after! Ye do not expect much satisfaction here. Then I pray you hearken to this one thing, seek the kingdom of G.o.d.

This kingdom of heaven and righteousness are equivalent unto, nay they exceedingly surpa.s.s, all the scattered perfections and goodness among these many things, or all things that G.o.d hath promised to add to them in the text. Why should I say equivalent? Alas, there is no comparison. "For I reckon (says Paul, Rom. viii. 18, 19) that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us. For the earnest expectation of the creature waiteth for the manifestation of the sons of G.o.d." What this kingdom is in itself, is beyond our conception, but all these things which G.o.d will add thereunto, are to be considered only as an appendix to it. Is not heaven an excellent kingdom? All that ye are now toiling about, and taking thought for, these, "all these things" (as a consequent to itself), food and raiment, and such like, "shall be given you" as your heavenly Father judges fit. "For G.o.dliness (says the apostle, 1 Tim. iv. 8), is profitable unto all things having the promise of this life," as well as of "the life to come." I think then, if all men would but rationally examine this business, they would be forced to cry out against the folly and madness of too many men, who have their portion only in this life, Psal. xvii. 14. What is it ye seek? Ye flee from G.o.dliness as your great enemy. Ye think religion an adversary to this life, and the pleasures of it. Nay, but it is a huge mistake, for it hath the promise of this life, and that which is to come.

Ye cannot abide to have Christ's kingdom within you. Ye will not have him to rule over you. Ye will not renounce self, and your own righteousness.

But consider, O men, that here is that which ye should seek after. Here is wealth, and honour, and long life, and pleasures at G.o.d's right hand for evermore. Ye seek many things first, and ye will not seek this one thing needful, Luke x. 41, 42. But here is the way to get what ye seek more certainly and solidly, "Seek first the kingdom of G.o.d and his righteousness," and all these other things will come of will. Ye need not seek them, for your heavenly Father knows best what ye need. Behold what a satisfying portion this kingdom is. When the pitch and height of men's attainments in this world is but a consectary, an appendicle of it, what must this kingdom be in itself, when all these things follow as attendants? Here then is one thing, worth all, and more than all, even Jesus Christ, who is all in all, Col. iii. 10, 11. Ye speak of many kingdoms, nay, but here is one kingdom, the kingdom of grace and glory, that hath in it eminently all that is scattered among all things. It unites us to Jesus Christ, "in whom all the fulness of the G.o.dhead dwells, and ye are complete in him, who is the head of all princ.i.p.ality and power," Col. ii. 9, 10. In his house is fatness, and ye shall be satisfied with this, and drink of these rivers of everlasting pleasures that are at his right hand, Psal. x.x.xvi. 8, 9, xvi. 11. When the pious Psalmist was over-charged with the very forethought and apprehension of this, he says, "How excellent is thy loving kindness, O G.o.d! therefore the children of men put their trust under the shadow of thy wings," Psal. x.x.xvi. 7. "O how great is thy goodness, which thou hast laid up for them that fear thee, which thou hast wrought for them that trust in thee," Psal. x.x.xi. 19, 20.

When the sight of it afar off, and the taste of it in this wilderness, is of so much virtue, what shall the drinking of that wellhead be, when the soul shall be drowned in it?

As these things are divided,-on the one side, many things, and on the other, one kingdom more worth than all, so are men divided accordingly. On the one hand are the nations and Gentiles, on the other a poor handful. Ye my disciples, "Seek ye," says Christ, "first the kingdom of G.o.d, and his righteousness, and all these things," what ye shall eat, and what ye shall drink, or wherewithal ye shall be clothed, "shall be added." For after all these things the Gentiles seek, and your Father knoweth that ye have need of them. "Fear not, little flock, for it is your Father's good pleasure to give you the kingdom," Luke xii. 29, 31. Now this division hath been always in the world. "For many say, (Psal. iv. 6, 7), Who will show us any good?" But they who have their affections gathered in one channel toward one thing, are as it were but one man. But, Lord, "lift thou up the light of thy countenance upon us, thou hast put gladness in my heart more than in the time that their corn and wine increased." Here then is even the course of the world, the way of the mult.i.tude. They have their way scattered, their gain lies in many arts. Many things they must seek, because they forsake the one thing necessary. When they forsake the one fountain of living water, they must dig up, and hew out to themselves many broken cisterns, that can hold no water, no one to help another. This is even proclaimed by the conversation of a great part of the world. Do ye not declare this, by your eager pursuit of this world, and the things of it, and your careful thoughts of it, that ye have no mind(498) of eternity, or the kingdom to come? Ye seek nothing but things here, and these do not descend after you. Be persuaded, I beseech you, be persuaded of this, that when ye have your hearts below, that ye are no better, the most part of you, than pagans. Ye have this pretence, that it is necessary to live and follow some calling. It is true indeed. But is it not more necessary to live for ever after death than for a moment? G.o.dliness will not prejudge this life or thy calling, but ye seek after these things, as if ye were to live eternally in this vain world. Ye could toil no more, take no more thought for a million of ages, than ye do now for the morrow.

This prejudges and shuts out all thoughts of heaven or h.e.l.l. Ye are called to a kingdom. This is offered unto you. Will ye be so mad as to refuse it, and embrace the dunghill, and sc.r.a.pe it still together? We declare unto you in his name, who is truth itself, that if ye will be persuaded to be Christians indeed, ye shall have these outward things ye have need of, without care and anxiety, which now ye are tormented for. And for superfluities, what need ye care for them? A reasonable man should despise them, and much more a Christian. If ye would not be as pagans without the church, ye must be sober in these things, mortified and dead unto them.

There shall be no real difference between thee and a heathen, in the day of appearing before Christ's tribunal, O Christian, except thou hast denied and despised this world, and sought princ.i.p.ally the things that are above. Is Christianity no more, I pray you, but a name? Ye would all be called Christians. Why will ye not be so indeed? For the name will never advantage you, but in the day of judgment it shall be the greatest accession and weight unto your guiltiness, and also to your judgment. Ye would all now be accounted Christians, but if ye be not so in truth, and in deed, the day will come that ye shall wish from your soul ye had wanted the name also, and had lived among these Gentiles and pagans whose conversation ye did follow. For it shall be more tolerable for the covetous worldly pagan in that day, than the covetous Christian.

Oh that ye were once persuaded that there is an inconsistency in them, who seek these many things, and this one kingdom. "But seek ye first the kingdom of G.o.d, and his righteousness," in opposition to the Gentiles seeking of many things. Ye may seek the world, but if ye seek it, seek it as if ye sought it not, if ye use it use it as if ye used it not, or use the world as those who do not abuse it, knowing that the fashion thereof pa.s.ses away. Certainly ye cannot with all seek grace and glory, 1 Cor. ii.

29, 32. Therefore Christ says to enforce his exhortation, (Matth. vi. 24) "No man can serve two masters, for either he will hate the one, and love the other, or else he will hold to the one, and despise the other; ye cannot serve G.o.d and mammon." I fear many of you conceive that this belongs not to you. Those who are not naturally covetous and greedy, who are not still in anxiety and perplexity about the things of the world, will possibly conceive themselves free. Nay, but look upon the division that Christ makes. Was there not many a heathen man among the nations, as free of that covetousness noted among men? Were there not as gallant spirits among them, that cared as little for riches as any of us,-nay, men every way of a more smooth and blameless carriage than the most part of us are? Yet behold the construction that Christ puts on them, "after all these things do the nations seek." I think many of them have declaimed more against the baseness of covetous spirits,(499) than many Christian preachers, and in the very practice of it have outstripped the most part of the Christian world. Yet in the scripture sense, even all these who have cried down the world, are but lovers of it, and of themselves too.

How can this be? It is certain every man is composed of desires and breathings after some thing without himself. Some men's desires are more shallow and low than others. One man hath honour in admiration, and may despise riches. Another follows his pleasures and may neglect both these.

Nay, possibly a man may be moderate in all these things, so that none can challenge him, and yet he is but a lover of the world. It is the master he serves, and the idol he worshippeth, because no man wants one, or many idols, something to take up his affection and desires. Now though such a man seems moderate in these, in comparison of others whose hearts run more after them, yet, because there is no other thing, that does take up his heart so much as these, he is but in Christ's account among the heathen nations. Some of you are not in great expectations, ye have but mean projects, ye seem content with few things, ye are not vexing yourselves as others do, but let the world come and go as it pleases, without much disquiet. This, I say, may be the temper of some natural spirits, yet I ask such of you, is there any thing else ye seek more after, or spend more time and thought upon, and what is that? Is there any other thing ye are more taken up with, than your present ease and accommodation in this life?

No certainly, ye cannot say so, however your projects be mean and low, yet they are confined within time and things present, and the kingdom of grace and glory comes not much in your mind. Then, I say, thou art but a lover of the world. Mammon is thy G.o.d. Thou seekest not the kingdom of heaven, and shalt not obtain it. For that which the nations seek after is thy predominant.

Will ye then, I beseech you, gather in your hearts to consider this. Is it a light matter we speak of, life or death? Doth it not concern you as much as you are worth? Therefore consider it as seriously as if you were going hence to be no more. Many of you will not grant worldly mindedness a sin.

When ye make it a G.o.d, and sacrifice unto it, ye fancy that ye are seeking heaven. I pray you do not deceive your souls. Give them as good measure as ye would do your bodies in any thing. Would ye say ye were seeking after any thing, I suppose to find such a friend to speak to, would ye, I say, think that ye earnestly desired to see that friend, and sought him, if ye did all the day take up your time with other petty business that might be done at any time? How can ye imagine ye seek not the world but heaven, when, if ye would look back upon the current and stream, both of your affections and endeavours, ye would find they have run this way toward your present ease and satisfaction? Ye do not give one entire hour to the thought of Jesus Christ and his kingdom, it may be, in a whole week.

Are ye then seekers of the kingdom? If ye did but examine one day how it is spent, ye might pa.s.s a judgment upon your whole life. Do ye seek that first which is fewest times in your thoughts, and least in your affections, and hath least of your time bestowed on it? Alas, do not flatter yourselves. That ye seek first which is often in your mind, which uses to stir up your joy or grief, or desire most. It is this present world only, and this present world is your portion. Ye shall lose the kingdom of heaven by seeking to make the world sure. As for the children of G.o.d, ye who will be his disciples, (to such he speaks here,) it becomes not you to be like the heathens. Ye ought, most of all, to adorn your holy profession, your high calling to a kingdom above. If then ye seek these things below, as if ye sought them not, ye ought to make religion your main business, else ye are not indeed religious. If Christianity take not up a man, he hath not the thing, but the name. "Seek first," that is, chiefly, princ.i.p.ally, and above all, "the kingdom of G.o.d and his righteousness." Nay, this is more strange, it is a first that hath no second. Seek this first, so as if ye sought nothing else, and all things necessary here shall be superadded to the seeking and finding of this kingdom.

This is that which I would have engraven on all our hearts, that there is a necessity of making Christianity our calling and trade, our business and employment, else we must renounce it. It will take our whole man, our whole time, not spare hours, and by thoughts. Ye have a great task to accomplish, a great journey to make. If ye give not all diligence to add to your faith, virtue, knowledge, temperance, patience, G.o.dliness, brotherly kindness, and charity, ye are certainly blind, and see not afar off, and have not been purged from your old sins, 2 Pet. i. 5-11. This imports that those who make not religion their great comprehensive study, do neither know eternity, nor see into it. Oh, how may this word strike into the hearts of many Christians, and pierce as a sword! Is our lazy, indifferent, and cold service at some appointed hours, "all diligence"?

Or, is it diligence at all? Is there not more diligence and fervour in other things than this, to add grace to grace? Who is covetous of such a game? Are not many more desirous of adding lands and houses to their lands and houses, and money to their stock, than to add to their faith virtue?

&c. Who among you is enlarging his desires, as the grave, after conformity to Jesus Christ, and the righteousness of his kingdom, that this treasure of grace may abound? Alas, we are poor mean Christians, because we are negligent! For "the hand of the diligent maketh rich," Prov. x. 4. But we become poor in grace, because we deal with a slack hand. Is there any great thing that is attainable without much pains and sweating?