The Works of the Rev. Hugh Binning Part 53

_Difficilia quae pulchra._(500)

Think ye to come to a kingdom by sleeping through some custom of G.o.dliness? "Seest thou a man diligent in his business? that man shall stand before kings, he shall not stand before mean men," Prov. xxii. 29.

This advances him to be a courtier. And is not this business of Christianity more considerable to be diligent about when it advances a man into the court of heaven, into his presence in whose favour is life, and whose loving kindness is better than life? And not only so, but if ye be diligent here ye shall obtain a kingdom. "Seek first the kingdom of G.o.d."

"The hand of the diligent shall bear rule but the slothful shall be under tribute," Prov. xii. 24. If ye make this your business, and spend your spirits in it, ye shall be kings and priests with G.o.d in the kingdom above, that may suffer many partakers without division or emulation. It is he that overcomes, that shall have the new name, the white raiment, the crown of life, and all the glorious things which are promised to them that overcome in the second and third chapters of the Revelation. O what glad tidings are these! This is the gospel of peace. This is the joyful sound that proclaims unto us so great, so excellent things as a kingdom, the kingdom of G.o.d, an everlasting kingdom like G.o.d, a kingdom glorious as he is, a kingdom suitable to his royal Majesty, and the magnificence of his palace above. Are we called into this by the gospel, and would ye know what is the sum thereof? It is this. Ho! every one that will have great things, ho! every one that will be a king to G.o.d, and to bear rule over kings in the great day, come, here it is, overcome yourselves here in the Lamb that hath overcome, follow Jesus the captain of your salvation, who for the joy and glory which was set before him, despised all the glory of this world, and the pains and shame of the cross, Heb. xii. 1, 2. "Why do ye spend your money for that which is not bread, and your labour for that which satisfieth not?" Isa. lv. 1, 2, 3. All ye toil about, what is it?

Children's fancies. Such houses and kingdoms as they build in the sand.

Why spend ye your time and labour upon earthly things that are at an end?

Here is a kingdom worthy of all men's thoughts, and affections, and time.

The diligent shall have it. Gird up the loins of your mind, and seek it as the one thing needful. Many of you desire this kingdom, but alas! these are sluggard's wishes, ye have fainting desires after it. Your desires consume and waste you. But ye put not forth your hand, and so ye have nothing. "The soul of the sluggard desireth and hath nothing, but the soul of the diligent shall be made fat," Prov. xiii. 4. Do ye see any growing Christian, but he that is much in the exercise of G.o.dliness, and very honest in it? See ye any fat souls, but diligent souls? Our barrenness and leanness hath negligence written upon it. Do ye not wonder that we are not fat and flouris.h.i.+ng, as palms and cedars in the courts of our G.o.d?

Certainly it is no wonder. Is it not a wonder that our sleeping away secure, keeps so much as the leaves of a profession upon us? Therefore Christians, let this be your name, Seekers, but seekers of what? Not of any new religion, but of the good old kingdom of G.o.d, proponed to us in the gospel. And remember that the seeker must seek diligently, if he think that which he seeks worthy of finding. "He that comes to G.o.d must believe that he is, and that he is the rewarder of them that diligently seek him,"

Heb. xi. 6. Your seeking will proclaim your estimation of what ye seek. It will be written on it, what your desires are. Many men's unfrequent and lazy prayers have this written upon them in legible characters, I care not whether G.o.d grant or not. Diligence speaks affection, and affection principles(501) diligence. And if ye be seekers, ye must be so still, till ye find, and have no more want. When ye have done all, ye must stand, Eph.

vi. 10, 16. When ye have found all, ye must seek. Ye do but find in part, because the kingdom of G.o.d is but coming in the glory and perfection of it. Nay, I believe the more ye find, the more ye will seek, because tasting what this kingdom is, can best engage the affection and resolution after it. Seeking is an exercise suitable to a Christian in this state of pilgrimage. Enjoyment is for his own country, heaven. And shall not the bitterness and pains of seeking, sweeten the enjoyment of this kingdom when it is found? This will endear it and make it precious. Yet it needs no supereminent and accessory sweetness, it is so satisfactory in itself.

Christians, remember your name. When you have attained all, still seek more. For there is more to be found here than ye have yet found. It is sitting down on our attainments that makes us barren and lean Christians.

Desires and diligence are the vital sap of a Christian. Enlarge once your desires as the grave, that never says I have enough. And ye have good warrant so to do, because that which ye are allowed to desire is without bounds and measure. It is inexhaustible, and when once desires have emptied the soul, and made it capable of such a great kingdom, then let your study be henceforth to fill up that void with this kingdom. Let your diligence come up to desires, and at length ye shall be what ye would be, ye shall find what ye sought.

Sermon XVIII.

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

O "seekest thou great things for thyself," says G.o.d to Baruch, (Jer. xlv.

5) "seek them not." How then doth he command us in the text to seek a kingdom? Is not this a great thing? Certainly it is greater than those great things he would not have Baruch to seek after, and yet he charges us to seek after it. In every kind of creatures there is some difference, some greater, some lesser, some higher, some lower; so there are some men far above others in knowledge, understanding, strength, and such like. Yet such is the order G.o.d hath made, that the lowest angel is above the highest man, so that in comparison of these, the greatest man is but a mean worm, a despisable nothing. Among things created, some are greater, some lesser. "When I consider the heavens, the work of thy fingers," says David, "the moon and stars which thou hast ordained: What is man, that thou art mindful of him? and the son of man that thou visitest him?" Psal.

viii. 3, 4. But when all these are compared with G.o.d, then the difference of greater and lesser disappears. In the night there are different lights, the moon and stars, "and one star," says Paul, "differeth from another in glory." Some are of the first, some of the second, and most of them the third magnitude. Nay, but let the sun arise-and all these are alike, they are all darkness when compared with the sun's brightness. What then are angels and men to G.o.d, who is a light inaccessible and full of glory, whom no eye hath seen or can see? "All nations before him are as nothing, yea, they are counted to him less than nothing, and vanity," Isa. xl. 12-19; 1 Tim. vi. 15, 16. The sun himself s.h.i.+nes not before him, and the moon gives not her light. Now is it not so proportionably here? If we stay within the sphere of temporal and worldly things, some are great, some small, some things of greater, some things of less consequence, greater or smaller in their appearance to us, and in men's fancies. But if we go further and look into eternity, then certainly all these will appear small and inconsiderable. This earth seems very s.p.a.cious, and huge in quant.i.ty unto us who dwell upon it. We discern mountains and valleys, sea and land, and do make many divisions of it. But if one man were above where the sun is, and looked down upon the earth, he would consider it but as one point almost invisible, that had no proportion to the vast dimensions of heaven.

Even so it is here, while men abide within their own orb, their natural understanding, and do compare time only with time, and temporal things with temporal, riches with poverty, honour with disgrace, pleasure with pain, learning with ignorance, strength with weakness, pleasant lands and goodly houses with wildernesses and wild deserts where none do well. It is no wonder, I think, that those who compare themselves with some that commend themselves, are not wise, 2 Cor. x. 12, 13. There is but one perfect pattern they should look to, if they would not be deceived. While ye stay your thoughts within these bounds, ye apprehend in yourselves great odds between one thing and another. But if once the Spirit of G.o.d enlightened your eyes, and made you to see far off, if ye were elevated above your own station, to the watch-tower of the holy scriptures, to behold off(502) these, by the prospect of saving faith, things that are afar off, such as heaven and h.e.l.l, eternity, salvation and condemnation, O how would all these differences in a present world evanish out of sight, in the presence of these vast and infinite things! Food and raiment are great things to the most part of men, therefore do they toil so much about them, and take so much thought for them, how to feed, and how to be clothed, how to have a full and delicate table, and fine clothes! Again, many others apprehend some greatness and eminency in honour and respect among men; others in pleasure and satisfaction to their senses, even as a beast would judge. Others apprehend some worth and excellence in great possessions, in silver and gold beside them, and have a kind of complacency in these. But if once this kingdom of G.o.d entered into your heart, if ye saw the worth of it, the vast dimensions of it, the pleasure, honour, and profit of it, then certainly all other things would appear to be mean and low, not worth a thought beforehand. Advantage and disadvantage would be all one to you. Honour and dishonour, evil report and good report, pleasure and pain, would have no distance from one another; this gain, this honour, this pleasure of the kingdom of G.o.d, would so overmaster them, so outs.h.i.+ne them.

Nay, I may say, if ye but knew your immortal souls, or your own worth beyond the rest of the creatures, such as silver, gold, lands, houses, &c., I am confident ye would fall in your esteem of them. They would appear but low, base things in regard of the soul. Suppose even this world came in compet.i.tion, (the gain of it now seems great gain,) but I pray you, if ye laid all that world in the balance with your soul, what would weigh most? Christ holds it forth to a rational man, to judge of it; "What shall it profit a man, if he shall gain the whole world, and lose his own soul, or be cast away?" Would ye account yourselves gainers, when ye have lost yourselves? Matt. xvi. 26; Luke ix. 25. Is not a man better than meat? Are not your souls more precious than the finest gold? When you lose your souls, whose shall these be? "What shall a man give in exchange for his soul?" And if there be no one more to possess or use, what profit is it? This then that we have in hand is one thing of greatest moment and concernment in the world. Let me then beseech you to weigh these things in the balance of the sanctuary,-your souls, and this world, the kingdom of G.o.d, and many temporal things, such as food and raiment. Ye never enter into the comparison of these things in your mind. If ye did, would ye not see to which side the balance would turn? Therefore we would have you look upon these words of our Saviour, which are the just balance of the sanctuary. Behold how the question is stated, how the comparison goeth. It is not whether I shall want food and raiment, and other necessary things here, or the kingdom of G.o.d hereafter? It is not thus cast-in the one balance, the present life and its accommodations, in the other, the life to come and G.o.d's kingdom. Indeed if it were so, without all controversy this kingdom would carry it. I say, if there were an inconsistency supposed between a life here, and a life hereafter, suppose no man can be G.o.dly, except he be miserable, poor, naked, afflicted, extremely indigent, yet I say the balance thus casten, would be clear to all men that judged aright. Would not eternity weigh down time? Would not an immortal soul weigh down a mortal body? What proportion would the raiment of wool, or gold, or silk have to the white and clean linen, the robes of righteousness, the robes of saints, and to the crown of glory that fadeth not away? What proportion would our peris.h.i.+ng pleasures have to the rivers of pleasures, pure, unmixed, undefiled pleasures at G.o.d's right hand for evermore? Would ye thus rate this present span, inch, and shadow of time, if ye considered the endless endurance of eternity? I am sure reason itself might be appealed unto, though faith were not to judge.

Though it would hold well enough so, yet our Lord Jesus Christ states the controversy otherwise, and holds out another balance, that it may be the more convincing and clear, if it were possible even, to overcome natural consciences with the light of it. And it is this, in the one hand you may see food and raiment, things that belong to this life; and, on the other hand, you may behold the kingdom of G.o.d, and his righteousness, grace, and glory; and, besides that, even all these other things that ye did see in the other hand, food, raiment, &c., "all these things shall be added."

Wisdom, in the Proverbs, uses such a device to catch poor, foolish, and simple men: "Happy," says Solomon, "is the man that findeth wisdom, and the man that getteth understanding. For the merchandise thereof is better than the merchandise of silver, and the gain thereof than fine gold. She is more precious than rubies: and all the things thou canst desire are not to be compared unto her." Here is the weight of wisdom in itself. See how ponderous it is of itself; so heavy that it may weigh down all that come within the compa.s.s of desire, and certainly its compa.s.s is infinite. But, he adds, "Length of days are in her right hand, and in her left hand riches and honour. Her ways are ways of pleasantness, and all her paths are peace. She is a tree of life to them that lay hold upon her." She is a tree of life in herself, though she had no accession of other things, "and happy is every one who retaineth her," Prov. iii. 13-19.

Now, O men, if ye will not be allured with the beauty and excellency of the princess, wisdom herself, then, I pray you, look what follows her.

That which now ye are pursuing after with much labour and pains, and all in vain too, is here in her train. Look how the comparison is stated.

Christ Jesus would catch us with a holy guile, and, if it had success, O!

it would be a blessed guile to us. Ye have large and airy apprehensions of temporal things, which ye call needful, and ye cannot behold eternal things. Ye know not the worth of this kingdom. Ye conceive that G.o.dliness is prejudicial unto you in this life, that the kingdom of grace will make you miserable here; and that ye cannot endure. Ah, be not mistaken, come and look again. If G.o.dliness itself will not allure you, if the kingdom itself will not weigh with you, then, I pray you, consider what an appendix, what a consectary these have. Consider that the sum is added to the princ.i.p.al, which ye so much seek after. But ye refuse the princ.i.p.al, the kingdom. Ye have not right thoughts of G.o.dliness, "for G.o.dliness is profitable unto all things, having the promise of the life that now is, and that which is to come," 1 Tim. iv. 8. Now, is not this "a faithful saying?" If ye believe it so to be, is it not "worthy of all acceptation?"

Ye may have things necessary here, food and raiment. And if ye seek more, if ye will be rich, and will have superfluities, then ye shall fall into many temptations, snares, and hurtful l.u.s.ts, which shall drown you in perdition, 1 Tim. vi. 8-11. Nature and reason might check such exorbitances, for nature is content with few things. Therefore believe that "G.o.dliness with contentment is great gain." Ye are now only seeking temporal gain, but that is neither great gain, nor gain at all, when ye lose your soul. For that is an irrecoverable and incomparable loss. Ye may have these outward things, G.o.d's blessing, and peace with them, and heaven too if ye choose this kingdom before all things, and above all things. But if ye give these other things the pre-eminence, it is uncertain if ye will get what ye seek, and ye shall certainly be eternal losers beside. If there were no more but this kingdom alone, it might weigh all down. If heaven and earth were laid in a balance, would not heaven, if it were ponderous according to its magnitude, weigh down the earth exceedingly out of sight? Would it not evanish as a point? Even so, though this kingdom of grace and glory were alone, in opposition to all these things that ye take thought for, it would weigh them down eternally. Look what the weight of glory was to Paul, when he says, 2 Cor. iv. 17, "For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory, while we look not at the things which are seen, but at the things which are not seen, for the things which are seen are temporal, but the things which are not seen are eternal." The weight of glory is eternal, and far exceeds any thing temporal. The one scale of the balance goes up, as it were, eternally out of sight, out of thought, the one goes up for lightness and vanity, and the other goeth down, for weight and solidity, out of sight, and out of the thought and imagination. If ye looked upon these things which are invisible and eternal, as Paul did, it would be so with you also.

But when withal the earth and its fulness is in the scale with G.o.d's kingdom and righteousness, will not these, with that accession, weigh down the earth alone? Is it food and raiment that ye seek? Then I say, food and raiment is on this kingdom's side also. And ye shall be more sure of these things, because ye have G.o.d's promise for them. The wicked have not his word and promise for prosperity, even not so much as to answer their necessities, but only they may sometimes prosper in the world, in his providence. But G.o.d's people shall have him engaged in their need for their temporal being here in this world. "O fear the Lord, ye his saints, for there is no want to them that fear him. The young lions do lack and suffer hunger, but they that seek the Lord shall not want any good thing,"

Psal. x.x.xiv. 9, 10. G.o.dliness hath the promise of this life. Now, then, ye are more a.s.sured of temporal things by these means than any monarch can be. The world's stability depends only upon a command. But your food and raiment here is grounded upon a promise, and though heaven and earth should fail and pa.s.s away, yet not one jot of truth shall fail. G.o.d indeed may change his command if he pleases, but not his promises. Now, then, let all the world judge, come and see this balance, how on the one hand are food, raiment, and all things needful for this present life, on the other hand, these same thing necessary for our bodies, and well being here, and that more solidly and sweetly flowing from G.o.d's love, grounded on a promise,-I think this weighs down already, if we should say no more. But then behold what more is on his right hand. There is a kingdom of G.o.d beside, an eternal kingdom, and this weighs down eternally. All this world is but an accession and addition to it. The promises of this life are not your portion and inheritance, they are but superadded to your portion, so then we have as much beside, an inheritance incorruptible and undefiled, as the world have for their inheritance, yea, and more sure and more sweet beside. We might with reverence change that verse which Paul has on this consideration, "If we had hope only in this life, we were of all men most miserable," 1 Cor. xv. 19. He speaks thus because of afflictions and persecutions. But on this consideration we might say, If we have hope in Christ only in this life, we were _not_ of all men most miserable, but most blessed, because we have all these things added to us, without toil and vexation, without care and anxiety, by divine promise and providence, with G.o.d's blessing and favour, what the world takes thought for, rendeth their hearts for, toils their bodies for, and yet are not sure of success, or if they get them, they get a curse with them.

Now when the balance is thus presented, what is your choice? What will ye seek after? Will ye seek this present world, and lose the kingdom of heaven? Or will ye choose to "seek first the kingdom of G.o.d and his righteousness," and then ye shall have in this world what is good for you?

The choice is soon made in men's judgments. Ye dare not any of you deny, but it ought thus to be. But who seriously ponders these things till their minds affect their hearts? Who will sit down to meditate upon them, and pa.s.s a resolute and well grounded choice upon deliberation? Remember what Christ says, "No man can serve two masters." Ye may indeed have both these things, and the kingdom. But ye cannot seek them both, they are not so consistent. "But seek first the kingdom of G.o.d," and then all these things shall be given you.

Now there is no more need of any second seeking. For "all these things shall be added" as an accessory to the first. O see then, ye whose projects and thoughts are towards present things,-ye spend the prime and flower of your affections, and time upon them,-ye cannot also seek the kingdom of heaven. Unless ye seek them as if ye sought them not, ye cannot seek this blessed kingdom. If ye seek not this kingdom as the one thing necessary, and your seeking proclaim that ye account it so, ye do not seek it aright. If ye be careful and troubled about many things, ye proclaim that ye do not think there is but one thing needful, ye do not, like Mary, choose the good part which shall not be taken from you, Luke x. 41, 42. If ye would abandon the distracting care of the world, and let all your anxiety and care vent itself here upon the kingdom of G.o.d, all these things would be added besides the kingdom itself. "Seek the kingdom of G.o.d _and his righteousness_." I conceive this is added to make us understand the better what it is, and what is the way to it. The kingdom of G.o.d is the kingdom of grace, in which he rules in us by his Spirit. For Jesus Christ is come for this end, and made grace to superabound over the abounding of sin, that as sin reigned unto death, so grace might reign through righteousness unto eternal life by Jesus Christ our Lord (Rom. v.

21), that as sin had a throne in us, so grace might have a throne, and subject the whole man, rendered obedient to that rule of righteousness that he here holds forth in his word. But this kingdom of G.o.d also includes the kingdom of glory, wherein these who overcome this world by faith in the Son of G.o.d, reign as kings set upon thrones with G.o.d the Father of all. Now because the most part, when they heard of the kingdom of G.o.d, dreamed of nothing but a state of happiness in heaven, and pa.s.sed over the way to it, which is holiness, and they thought not upon the kingdom of grace, which is preparatory unto, and disposes us for the kingdom of glory, therefore Christ exhorts us also to seek his righteousness, opposite to the righteousness of the scribes and Pharisees, who satisfied themselves with a mere walk before men. This was man's righteousness but not G.o.d's. This righteousness may be also opposed to the rags of our own righteousness, that we seek to cover ourselves with, Isa.

lxiv. 6. The apostle says of the Jews, Rom. x. 3, 4, "For they being ignorant of G.o.d's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of G.o.d.

For Christ is the end of the law for righteousness to every one that believeth."

Now here is the business, and I would have you to conceive it right. The gospel calls you to a kingdom. This is certainly more than all earthly kingdoms. But how shall ye come to it? Not at the nearest hand, not _per saltum_.(503) No, believe it, ye must come and enter this way, before ye compa.s.s the end, and the way to this kingdom is by another kingdom, namely righteousness. It is the kingdom of grace within us, and the fruit of it is this. Deny thyself, and follow me, Matt. xvi. 24-26. Overcome yourselves, and your corrupt l.u.s.ts, and ye shall be more than conquerors.

Kingdoms are gotten by conquest. But here is the greatest conquest and triumph in the world, for a man to overcome himself. He that rules himself and his own spirit, is greater than he that taketh a city, Prov. xvi. 32.

Other conquerors but overcome men like themselves, and yet are overcome by themselves, and their own pa.s.sions, and so are but slaves indeed. But if ye deny yourselves, and resign yourselves to Jesus Christ, ye shall be more than conquerors, Rom. viii. 37. This then is the kingdom ye must seek first, and it is the first step to the throne of glory. If ye would have a throne after this life, you must have a throne of grace in your hearts.

"If the Son shall make you free, then shall ye be free indeed." They truly are kings who are most subject to G.o.d above themselves, and free from the bonds of creatures. This is the glorious liberty of the children of G.o.d, to have liberty from him to make sin a captive. It is a righteous kingdom, a kingdom of righteousness. Therefore ye must here study righteousness and holiness, "for the grace of G.o.d that hath appeared to all men, and bringeth salvation, teacheth us, that denying all unG.o.dliness, and worldly l.u.s.ts, we should live soberly, righteously, and G.o.dly in this present world looking for the blessed hope, and the glorious appearing of the great G.o.d, and our Saviour Jesus Christ," &c. t.i.t. ii. 11, &c. All men love the salvation it brings. But do ye love the lessons it teaches you?

Ye would all be glad to have that blessed hope, and obtain the salvation which the saints look for, when Christ shall appear again in glory. But how few learn and practise what the gospel teacheth, to mortify and deny your corrupt l.u.s.ts, and live daily in the practice of sobriety, equity, and piety! O if this were engraven upon your hearts, that ye might study to do that in this present world, which this precious grace and gospel teaches us to do in it! Know ye not, brethren, that all your pains in seeking heaven, are not about heaven itself immediately, but the way to it, which is holiness? Without this, no man shall see the Lord, ye need not seek the kingdom of glory, hope for it, and look for it. But seek grace and righteousness in this world, and if ye obtain them, ye have not much to do, but to look for the blessed hope and Christ's glorious appearance to judgment. For if ye have sought and got grace here, Christ will come with grace and glory at the day of his revelation. Will ye consider that ye are redeemed by Christ? But from what is it? From h.e.l.l only, and eternal death only? No, no, for we are redeemed from all iniquity, as well as the curse of the law and the wrath to come, Matt. i.

21, t.i.t. ii. 14. This deliverance from sin is the greater and best half of our redemption. Consider also to what ye are redeemed. Is it to happiness and glory only? No certainly, but unto grace also. For Christ "gave himself for us, that he might purify us unto himself a peculiar people, zealous of good works." These things should ministers teach and exhort, and above all things press them upon men's consciences. We are redeemed from all our enemies to serve G.o.d without fear, in holiness and righteousness all the days of our life, Luke i. 74, 75. Yea, glory is not glory, except it be complete grace, so we must call the kingdom of glory.

If ye believed that it was nigh you, ye would look then for the perfection of grace. And will ye not love the beginning of it here?

But this is not all. There is yet more here to comfort us. Seek the righteousness of G.o.d. There is a righteousness of G.o.d by faith, manifested in the gospel for lost sinners, who have nothing to cover them. Now I say ye must so seek inherent grace, as ye may not make it your covering, and the only foundation of your confidence. Sinners, the thing which ye first seek and find, is to be clothed with G.o.d's righteousness, that he may see no iniquity within you, and then let it be your daily study henceforth to be adorned and made all glorious within, with grace and holiness. Ye must first renounce all your own righteousness, and then be clothed with the robes of G.o.d's righteousness, ye must still renounce it, that grace may appear as the gift of G.o.d, and not yours; as his beauty, not your ornament. If ye be imperfect in your own righteousness, comfort yourselves in the righteousness of G.o.d made yours by faith, that worketh by love and purifies your hearts, for, says the apostle, Gal. ii. 16, 17, Though we are not justified by the works of the law, but by the faith of Christ, yet we must keep ourselves from every wicked thing, and perfect holiness in the fear of G.o.d, for if while we seek to be justified by Christ, and we ourselves be found sinners, impenitent and impure, is therefore Christ the minister of sin? G.o.d forbid.

Sermon XIX.

Matt. vi. 33.-"Seek first the kingdom of G.o.d," &c.

It may seem strange, that when so great things are allowed, and so small things are denied, that we do not seek them. The kingdom of G.o.d and his righteousness are great things indeed, great not only in themselves, but greater in comparison of us. The things of this world, even great events, are but poor, petty, and inconsiderable matters, when compared with these.

Yet he graciously allows a larger measure of these great things relating to his kingdom and righteousness, than of those lesser things he hath promised to give his people, and he commands us to seek after these greatest things. "Seek first the kingdom of G.o.d, and his righteousness, and all these things shall be added unto you."

This indeed is most suitable to his Majesty, and to us also. It is most becoming his loyal Majesty when he is to declare his magnificence, and to vent his love, to give such high and eminent expressions of it. A kingdom is a fit expression of a king's love and good will. Kings cannot give empires, unless they unking themselves. But Christ is the "King of kings,"

and hath prepared a kingdom for them that love him. It is a glorious declaration of G.o.d's excellent name, that he is good to all, kind even to the evil and unthankful. His tender mercies are over all his works. The whole earth is full of his riches, and the wretched posterity of Adam have the largest share of his goodness, even since the first defection from him. Nay, but there are other things prepared and laid up for them that seek him, O how great is that goodness! How excellent is that loving kindness! Psal. x.x.xi. 19, 20, Psal. x.x.xvi. 5, 10. These things have not yet entered into the heart of men to consider. If ye could speak the mind of it, then the tongue could express it. If ye could apprehend the wonders of it, then the heart could conceive it, but this the scripture denies, Isa. lxiv. 4. "For since the beginning of the world, men have not heard nor perceived by the ear, neither hath the eye seen, O G.o.d, besides thee, what he hath prepared for him that waiteth for him," or as Paul writes, "Eye hath not seen, nor ear heard neither have entered into the heart of man, the things which G.o.d hath prepared for them that love him. But G.o.d hath revealed them unto us by his Spirit, who searcheth all things, even the deep things of G.o.d," &c., 1 Cor. ii. 7-14. Is not a kingdom a gift suitable to such a Giver? And is not this kingdom of G.o.d every way like himself? These things are prepared by Christ, and there is no more to do, but to give to him that asks, and he that seeks shall find. This righteousness, divine and human, is it not wholly of G.o.d's finding out? Is it so glorious, so excellent, as to hide the greatest spots of the creation from his spotless eyes? For even h.e.l.l itself is naked before him, and destruction hath no covering, even the heavens are not pure in his sight, he chargeth his angels with folly, Job xxvi. 6, chap. iv. 17, 18, 19, chap. xv. 14-17. When all the creatures could not procure the salvation of sinful men, when the depth said, it is not in me, and the sea said, it is not with me, and the heavens and heights said so too,-even angels could not redeem us,-the redemption of the soul was so precious, it would have ceased for ever, if divine wisdom had not found it out, and almighty power brought it to pa.s.s. "Sacrifice and offering thou wouldest not, but a body hast thou prepared for me. Lo, I come, in the volume of the book it is written of me, I delight to do thy will, O my G.o.d, yea thy law is within my heart," Psal. xl. 6, 7, 8, Heb. x. 5-11. All this was with G.o.d, and he knew the way thereof. Christ framed this royal robe of his righteousness, by suffering and death, which may cover all our nakedness. He came and sought the human nature with all its infirmities.

He became in all things like unto us, sin only excepted. On him G.o.d laid our iniquities. For he himself "bare our sins in his own body," when he was slain upon the cross or tree, "that we, being dead unto sin, might live unto righteousness," 1 Pet. ii. 24, 2 Cor. v. 21. Behold what a wonder! Iniquities, and our iniquities, laid upon the immaculate Lamb, Jesus Christ. Our Redeemer hid his divinity, his holiness, and his innocence, as with a vail and covering from the eyes of G.o.d's awful justice. He smites the Shepherd, his beloved Son, as he did the rebel creature. It pleased the Father to bruise him and put him to grief, when his soul was made an offering for sin, Isa. liii. 4-11, Zech. xiii. 7.

Justice did not look through the covering to his innocence, but reckoned and numbered him among transgressors, when he bore the punishment of our sins, and made an atonement for them, Isa. liii. 11, 12, Gal. iii. 13, 14.

Now hence it is that the righteousness of Jesus Christ, which he learned in the days of his flesh, and purchased by his death, is prepared for us, to put on. "Who soever will, let him come and take it." Empty yourselves, stripped naked of all kind of coverings but sin and unworthiness, that which G.o.d's holy eye cannot behold, and seek Christ's righteousness to adorn and cover you. Behold it shall hide all your sins and abominations, of whatsoever nature and degree, from the pure and unspotted eyes of G.o.d's justice, which are as a flaming fire, to consume what it cannot look upon without abhorrence. Put on this righteousness of G.o.d, and justice shall not draw by the covering, to look under it. It shall look upon the sinner as a righteous man on the slave of Satan as a child of G.o.d, on the heir of h.e.l.l as the heir of heaven, if he sincerely repent of, and forsake his sins, believe in Christ and obey his gospel. "Behold all things are new, and all things are of G.o.d, who hath reconciled the world unto himself by Jesus Christ," &c., 2 Cor. v. 17-19, Col. i. 19-24. Christ was no worse dealt with for our sins, than we shall be well dealt with for his righteousness. This is the gift of G.o.d. And is it not worthy to be sought?

Is it not a gift worthy of him to give? Is it not also suitable for us to ask? "If thou knewest the gift of G.o.d, and who it is that saith to thee, Give me to drink, thou wouldst have asked of him, and he would have given thee living water," &c. John iv. 10-15. So say I to you, if ye knew the gift of G.o.d, what this kingdom is, what this righteousness is, and who is appointed by G.o.d to be the treasure house of all fulness, to be communicated to us, ye would certainly ask of him the water of life. Ye would surely seek this kingdom of G.o.d and his righteousness. He doth not value other things. G.o.d only hath these things offered in the gospel, in choice of many, therefore are they laid up for some few, whom he makes his peculiar treasure and jewels, Mal. iii. 17, Exod. xix. 5, 6. If ye knew a monarch that was a possessor of all this habitable world, and was about to express his singular affection towards some persons, if his kingdom or the half or whole of it was not sufficient, to be a token of it, but he had found out some other thing, and laid it up for them, and distributed the kingdom, the lands and cities among others, certainly ye would think that behoved to be some strange thing of great price. If the Lord was pleased to give you abundance of all things here, make you all great, rich, and honourable persons, then many would seek no other expression of his love.

They would think he did well enough to them. But alas! what is it all? He esteems it so little that he often casts it to swine, the profane and wicked world. He fills their belly with his hid treasure, Psal. xvii. 14.

He makes his sun to s.h.i.+ne, and his rain to fall on the evil and the good, Matt. v. 45. It is a demonstration that it is but a base thing, when it is so common, I mean, in comparison of the portion of his saints. For though these worldly things are good in themselves, yet they are not precious, they are not pearls. Would he cast pearls before dogs and swine? The honourable man's brutishness and ignorance of G.o.d may demonstrate to you he cares not for it. "The Most High ruleth in the kingdom of men, and giveth it to whomsoever he will," and sometimes "setteth up over it the basest of men," Dan iv. 13-18. If G.o.d loved riches well, do ye think he would give them so liberally, and heap them up upon some base covetous wretches? Surely no. But here is the precious thing that is laid up and treasured. The world and its gain seems great, and big in your eyes, ye cannot imagine more, nor wish for more. But alas! how low and base spirits have ye! It is but as the dunghill that the swine feed on, or the husks which the prodigal desired to feed his belly with, when he began to be in want, Luke xv. 13-17. So are all men's worldly pleasures, preferments, and profits. But here are some particular things, that only deserve to be called good, namely, "the kingdom of G.o.d and his righteousness." And when G.o.d had searched the whole world, (to speak with reverence of his glorious Majesty, who needs not inquire into secret things,) when he had looked through all the works of his hand, he sets these apart from all the rest, to be given to the men whom the King shall honour. This kingdom is the substance and accomplishment of heaven's eternal counsel and purpose of grace, which was given in Christ before the world, and it is the end of the Son's redemption of a sinful world, and his intercession for them at G.o.d's right hand. "Father," says he, (John xvii. 24), "I will that those whom thou hast given me, be with me where I am, that they may behold the glory which thou hast given me," and for other things he makes them as the stones of the field.

Now I say, as this kingdom of G.o.d and his righteousness are suitable expressions of his love, according to his magnificence, so they are also suited to our condition and necessities. No question but he would permit us to seek great things in this world, if these things were really great and good, and if they did become such great immortal spirits as we have.

Your souls are above all these things. But this kingdom, and this only, is above the soul. Now then, if ye go out to seek these earthly things, ye must go down from the throne of eminency that G.o.d hath set your souls upon by creation, and abuse your spirits by stooping to the very dust of your feet, to embrace these things, and, which is worse, ye put yourselves out of that high throne of dignity that ye are exalted to by Christ's redemption, which we may call a second creation. Jesus declared by the infinite ransom he gave, when he offered himself a sacrifice without spot to G.o.d, (Heb. ix. 14) and laid down his life for us, what the worth of your souls was. "None of them," saith the Psalmist, "can by any means redeem his brother, nor give to G.o.d a ransom for him, for the redemption of their soul is precious, and it ceaseth for ever," Psal. xlix. 6-10.

Call and a.s.semble all the creatures in heaven and earth, summon gold, silver, precious stones, houses, cities, kingdoms, places of trust and dignity, great learning and parts, and every other thing ye can imagine, let them all convene in a parliament, and consult how men shall be ransomed. All of them combined together, though they make one purse, cannot do it. They cannot pay the least farthing. The Lord Jesus Christ then stepped in here, "Lo, I come,"-I give the body thou gave me, my life for theirs, "I delight to do thy will, thy law is in my heart."

Are your souls then exalted to such great dignity? Is such a price set upon them, and will ye spend them, for that which could not pay the price for them, "for that which profiteth not?" Ye must go out of yourselves to seek happiness. Then I pray you, go not downward. It is not there, but misery is there. And by going down to the creatures, ye have found it, and cannot lose it to this day. But the kingdom of G.o.d is the only thing above. Go up to it. "Seek these things that are above," Col. iii. 1-4. "If then ye be risen with Christ," through the faith of G.o.d's operation, "set your affection on things above, where Christ sitteth at G.o.d's right hand, and not on things on the earth." These things are but great in your apprehension. If they are at all great indeed, it is only in evil. If then ye seek great things for yourselves, ye may find evil things, ye shall certainly find such evil things as shall drown you in everlasting destruction. "They that will be rich" (in worldly things), who lay up treasures for themselves, and are not rich towards G.o.d, "fall into temptation, and a snare, and into many foolish and hurtful l.u.s.ts which drown men in perdition. For the love of money is the root of all evil, which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows," 1 Tim. vi. 9, 10. Great things in this world are not always good. To seek them, makes them certainly evil and hurtful. It is not so hurtful to have them, though very dangerous, but it is hurtful, yea, present ruin to seek them. But here is a kingdom that is great, and great in goodness, every way answerable to our necessities. This is the kingdom we should seek above all things.

We would therefore beseech you to be wanters in yourselves, and seekers in Christ, and seekers ye cannot be till ye be wanters, and finders ye cannot be except ye seek in Jesus all satisfaction and remedy of your necessity.

This is even the very nature of a Christian, his chief exercise and employment. What then is a Christian's princ.i.p.al study, his great business, his important calling, and what is his success in it? He is a seeker by his employment, or calling here, and he shall certainly find what he asks. But what puts him to seeking? The discovery of his own emptiness, and G.o.d's fulness. Therefore study these things most, if ye would be Christians in truth and in deed. It is these two that ye must still pa.s.s between, if ye keep them not both in your view at once, ye cannot well perceive any of them, either comfortably, humbly, or profitably.

This is even the sum of Christianity. Look what ye want in yourselves, and make up that in G.o.d. Discover your own emptiness and fill it up with G.o.d's fulness. "The liberal soul shall be made fat, and he that watereth, shall be watered also himself," Prov. xi. 25. Be not n.i.g.g.ards here. Be liberally minded, both in seeking and receiving, so shall ye please him best who counts it his glory to give. "The instruments of the churl are evil, but the liberal deviseth liberal things, and by liberal things he shall stand," Isa. x.x.xil. 7, 8. Seek answerable to your own necessity, and G.o.d's all sufficiency, and know no other rule or measure.

Now, Christians, this is your calling and employment here, to be seekers of G.o.d's kingdom and righteousness. But shall we come speed? Yes certainly. It is so far put out of question here, that it needs not be expressed. "Seek first the kingdom of G.o.d, and all these things shall be"

superadded to you. He thinks it needless to say, _and ye shall find the kingdom of G.o.d, and his righteousness_, for it is supposed as a thing unquestionable, and he adds these words, "and all these things shall be added to you," to answer the faithlessness of these who could not credit him in temporal things, though they had concredited(504) to him their immortal souls. Ye do not doubt, then, but ye shall have the kingdom of heaven. Ye do indeed seek it. Many by seeking kingdoms lose here-by seeking to make them more sure, they lose the hold they have. Many by aspiring to greater things, lose these things they have, and themselves too. But here is the man that is only sure of success,-the man that may reckon upon his advantage before he take pains, if indeed he resolves to take pains for it. This one thing is made sure, eternal life, if ye lay hold on it here by faith, and quit your hold of present things that end in death, Rom. vi. 21. We may well submit to the uncertainty of all other things, as David, who held himself well satisfied with the everlasting covenant G.o.d had made with him, which was well ordered in all things and sure, 2 Sam. xxiii. 5. Though the kingdom and house go, it matters not, if he keep this fast. If he take not away his loving kindness, this is all my comfort, my joy, and my desire. Comfort yourselves with this, amidst the manifold calamities and revolutions of times. Ye see no man can promise himself immunity, or freedom from common judgments. Here ye have no continuing city. Why then do ye not seek one to come, and comfort yourselves in the hope of it? Your rights and heritable securities will not secure your lands and riches for any considerable time. Therefore seek an eternal and sure inheritance, sure mercies. Seek that which ye cannot miss, and having found, cannot lose. Nothing here can you expect either to find, or keep, until ye have found it.

But besides all this, there is an accession to the inheritance. All needful things shall be added, ye shall want "no good thing," Psal.