to sustaine it and he that prouided the body will giue rayment to clothe it namely to them that moderately and orderly seeke it The second and fourth à minori from the lesse God feedeth the Fowles without their carefulnesse and doth not onely clothe but also adorne the Lillyes of the field which are of no value in comparison of men Which as they were made for mans vse so are they supplied with necessaries for mans sake If therefore God prouide for them how much more will he prouide for vs if we shall depend vpon his prouidence in the moderate vse of lawfull meanes The third is from the like For God hath set to all men a stiat as of their stature so of their estate as therefore it were a vaine and idle thing for a man to carke and care for the increase of his stature so likewise for the aduancement of his state aboue that pitch which God hath limited The other argument is because such care is no way beseeming Christians first because it is Heathenish The Gentiles that doe not know God nor acknowledge his prouidence seeke immoderately and preposterously after these things But you must not be like vnto them as before hee had said Secondly it becommeth Christians who haue a heauenly Father which knoweth what is needfull and expedient for vs better then our selues to cast their care vpon him and to depend vpon his Fatherly prouidence Children that haue wise louing and able parents doe not vse to take thought for their foode and rayment or other necessaries but depend vpon the prouident care of their naturall Parents How much more ought we who are the children of God to depend vpon the prouidence of our heauenly Father For if earthly Parents doe know to giue good things to their children how much more will our heauenly Father giue good things to them that aske him who in loue wisdome and power doth infinitely more excell earthly Parents then the heauens exceede the earth But this argument that God is our Father may yet further be enforced Is God our Father in Christ then hath he giuen his owne Sonne forvs that by him we might be made the sonnes of God If therefore as the Apostle argueth God hath so loued vs that he spared not his onely begotten sonne but gaue him ouer vnto death for vs how shall not he with him giue vs all things that are needfull and expedient for vs Againe is God our Father then are we his sonnes and if sonnes then also heires heires of God and coheires with Christ and therefore to vs also belongeth that comfortable exhortation of our Sauiour Christ Luke 12. 32. Feare not little flocke be not distracted with distrustfull care or feare of want it is your Fathers pleasure to giue you a Kingdome For if God wil giue vs an heauenly and euerlasting Kingdom can we imagine that he will denie vnto vs the pettie commodities of this life So much of the negatiue precept or dehortation In the affirmatiue precept or exhortation we are to note three things The obiect or thing to be sought the dutie of seeking the order and degree first The obiect is twofold the Kingdome of God and his righteousnes As touching the former there are two kingdomes in the world the one of darkenes the other of light The former is the kingdome of Satan who is called the Prince yea the god of this world who ruleth effectually in the children of disobedience carrying them captiue to the obedience of his will vnto this kingdom all men naturally since the Fall of Adam are subiect and in that subiection doe remaine vntill they bee translated into the Kingdome of God The consideration whereof ought to moue all that are not in the state of grace earnestly and speedily to seeke the Kingdome of God For vntill they belong to Gods Kingdome they are subiects of the kingdome of Satan The Kingdome of God is twofold Vniuersall Speciall His vniuersall Kingdome is called the Kingdome of his power and prouidence Of which it is said Psalm 103. 19. The Lord hath prepared his Throne in the Heauens and his Kingdome ruleth ouer all vnto this Kingdome all creatures whatsoeuer be they neuer so rebellious are subiect For although in respect of their intent they set themselues against the will of God yet in respect of the euent they become though vnwittingly the instruments of God to bring to passe his good purposes Of this kingdome our Sauiour speaketh not in this place Neither shall wee need to seeke it but voluntarily to submit our selues vnto it whereunto all creatures of necessity are subiect His speciall kingdome is that whereby hee ruleth ouer his Elect who are not onely his kingdome but his Family also whereof one part is in heauen which is the Church triumphant the other on earth which is the Church militant In regard whereof the speciall kingdome of God hath two parts the kingdome of Glory and the kingdome of Grace The kingdome of Glory to the Elect is a state of Glory and eternall happinesse in heauen where they hauing vnion with Christ and by him communion and fellowship with the whole Trinity enioy the chiefest good which is God himselfe in whose presence there is fulnesse of ioy and at whose right hand are pleasures for euermore The kingdome of Grace vnto the Elect is a state of Grace and by it of happinesse begun in this life standing in the meanes and degrees of saluation wherein we hauing by the Spirit vnion with Christ as our Head who is our life and with whom our life is hid in God Colos. chap. 3. vers 3 4. and hauing also communion with him in his merits to our iustification and in his grace and efficacy of his Spirit to our sanctification doe passe the time of our pilgrimage as in his feare so also in expectation of euerlasting happinesse The former kingdome is to bee sought as our supreme end and absolute felicitie the latter as the meanes destinated thereunto Yet both as our happinesse that vt beatitudo patriae this vt beatitudo viae that as the happinesse comprehensorum who are in actuall possession this as the happinesse viatorum who liue in expectation and therfore both also are to be first sought that in intention as the end this in execution as the meanes to the end For whosoeuer desireth to be an inheritour of the Kingdome of Glory where God vnto his Saints is all in all must first bee a faithfull subiect in the Kingdome of Grace wherin God ruleth in his Saints by his Word and Spirit But our Sauiour requireth vs to seeke not only the Kingdome of God but also his righteousnesse Where perhaps it may seeme strange that this addition is heere made seeing righteousnes is included in the kingdome For as the Apostle saith the Kingdome of God standeth not in meate or drinke or in other things appertaining to this life
THE CHRISTIAN ARTE OF THRIVING WHEREBY A MAN MAY become rich to God Or A Sermon vpon MATTH 6. 33. Preached and dedicated to the Right Worshipfull Company of Haberdashers in London by G. D. First seeke the Kingdome of God and his righteousnesse and all these things shall be added vnto you AT LONDON Imprinted by FELIX KYNGSTON 1620. THE CHRISTIAN ARTE OF THRIVING MATH 6. 33. But seeke yee first the Kingdome of God and his righteousnesse and all these things shall bee added vnto you THe very foundation of a Christian conuersation is a right perswasion concerning our happinesse This therefore being a matter of so great consequence our Sauiour Christ endeuoureth in the latter part of this Chapter to rectifie our iudgements therein shewing both wherein wee are not to repose our felicity and also wherein we are to place our happinesse Lay not vp saith he treasures to your selues on earth that is place not your treasure your chiefest good your happinesse in any earthly things which are transitory and momentany but lay vp your treasure that is place your happinesse and felicity in heauen where perfect and eternall happinesse is onely to be found For where your treasure is there will your heart bee also that is Whatsoeuer you esteeme your happinesse or chiefest good on that your heart will bee set vnto that your desires your studies and endeuours will bee referred If therefore your iudgement which is the eye of your mind bee sincere and iudge aright of your chiefest good the whole body as it were and course of your life and conuersation will be sutable thereunto But if your eye be euill if you iudge peruersly of your happinesse placing your chiefest good in earthly and worldly things then will your conuersation bee worldly and wicked As for example If a man set his hart on pleasure as his chiefest good the whole frame of his life will bee voluptuous if on riches the whole course of his life will be couetous if on honour and promotion his whole carriage and deportment will bee ambitious But if a man shall esteeme the eternall saluation of his soule as his chiefest good his life will be spirituall and religious as hauing his conuersation in heauen Now if any man shall thinke as it is to be feared too many doe that he can take a wiser course then that which our Sauiour prescribeth for he will place his treasure and happinesse both in heauen and in earth too our Sauiour telleth him that this cannot be for this were to serue two masters that are at variance You cannot serue God and Mammon you cannot be worldlings and true Christians You cannot prefix vnto your selues two supreme ends which be repugnant one to the other If therfore your heart be chiefly on the earth then is not your happinesse in heauen Our Sauiour hauing laid this foundation concerning the supreme ends in the next place hee giueth direction concerning the meanes deftinated and referred thereunto shewing that as our treasure is not to be placed on earth so our chiefest care should not be set on earthly things Therefore I say vnto you Take no thought for your life c. And on the other side as our happinesse is to be reposed in heauen so we should first and principally seeke the Kingdome of God and his righteousnesse And if any shall demand Alas how then shall we liue what course shall we take to thriue in this world Our Sauiour answereth that if wee first seeke the Kingdome of God and his righteousnesse all these things shall be added vnto vs. These words therefore containe two things a Precept Promise The precept is two-fold the one Negatiue which is but implied the other Affirmatiue which is expressed The Negatiue That we are not first to seeke the things on earth is implied partly in the aduersatiue coniunction But which presupposeth a Negation going before and partly in the word First for if wee are first to seeke the Kingdome of God and his righteousnesse then are we not first to seeke earthly things But heere it may be demanded Whether our Sauiour Christ do forbid al care for the things of this life for fo he may seeme vers 25. Wherefore I say vnto you take no thought for your life what you shall eate or drinke or wherewith ye shall bee clothed for if wee may not take thought for necessaries then much lesse for superfluities And Ioh. 6. 27. Labour not for the meate that perisheth but labour for that which endureth vnto euerlasting life I answere by a twofold distinction First that he forbiddeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so he speaketh vers 25. 31. the immoderate the carking the distrustfull care whereby the heart is diuided as the word importeth and remoued from God not the moderate and prouident care which elsewhere is commended in the Scriptures Secondly that he forbiddeth inordinate and preposterous care whereby earthly desires are more cared for than the glory of God in our saluation not the orderly care of earthly things which is fubordinated to the glory of God and our owne saluation which seemeth to be implied both in this place and in the 12. of Luke For sirst seemeth to haue relation to a second and therefore when hee biddeth vs Seeke first the Kingdome of God hee doth not forbid nay he seemeth to imply that in the second place and in a secondary respect we should seeke the things of this life the former as Augustine saith vt bonum nostrum the latter vt necessarium nostrum necessarium autem propter illud bonum the former as our chiefe good the latter as necessary helpes and supplies whilest we are in this life as in the way towards happinesse In the 12. of Luke hauing in like sort disswaded from worldly cares in the 32. verse he saith But rather seeke the kingdome of God and so is the exhortation Iohn 6. 27. to bee vnderstood comparatiuely Labour not so much or labour not chiefly for the meate that perisheth For our Sauiour himselfe in this chapter hauing directed vs first after Gods glory to seeke his kingdome and his righteousnes his kingdome in the second petition of the Lords Prayer his righteousnes in the third in the fourth petition he teacheth vs to aske and by asking to seeke the things of this life And what we are to aske in prayer we are to seeke and to labour for in our practice and to endeuour in our liues lest we may seeme to tempt God From the immoderate and preposterous care for the things of this life our Sauiour disswadeth by two arguments the one because all such care is vaine and superfluous the other because it is heathenish and not beseeming Christians That it is vaine he proueth by foure reasons first à maiori from the more or greater The life is more then the meate and the body then rayment therefore he that gaue the life will prouide food
suppose we attaine to our vvorldly desires hauing not yet sought the Kingdome of God nor cared for the saluation of our soules then will not these worldly goods be good vnto vs for as the wise man saith All these things are for good to the godly so to the sinners they are turned vnto euill For to a worldly man that seeketh not the Kingdome of God and his righteousnes what is pleasure but the lust of the flesh what riches but the Mammon of iniquitie what honour but the pride of life what learning and wisdome but armata nequities whereby men are enabled to doe the more hurt what long life it selfe but a longer continuance in sinne But on the other side if we first seek the kingdome of God and his righteousnes all these outward things shall be added vnto vs as blessings and fauours of God and pledges of his loue or if we may seeme to want any temporall blessings the seeming want thereof shall not hinder our happinesse Blessed are you saith our Sauiour to the faithfull though you be poore blessed though you mourne c. for though they seeme poore yet are they truly rich yea rich to God Luke 12. 21. not onely because they haue a treasure laid vp in Heauen but also because godlines with contentednes is great riches neither is any man so rich as hee that is contented though they be abridged of worldly pleasures yet they onely haue the true delight to them a good conscience is a continuall feast and hauing peace of conscience they haue also the ioy in the holy Ghost which as S. Peter saith is vnspeakeable and glorious Though they may seeme base in the eyes of the world yet who are so truly honourable as they who are the sonnes and heires of God and coheires of Christ Though they are simple yet who so wise as those that feare God who so learned as those who know God to bee their Father Christ to be their Sauiour and the holy Ghost to be their sanctifier Though their life sometimes be short yet is it recompenced with immortality and who may be thought so long-liued as those in whom our Sauiour hath begun a spirituall life which neuer shall haue end 6 Vntill we seeke the Kingdome of God and his righteousnes we remaine in the kingdome of Satan and in the state of damnation out of which we haue need to haste 7 Lastly vntill wee seeke the Kingdome of God and his righteousnesse we doe nothing but sinne this duty being the first which we can doe without sinne And therefore by delaying this duty which ought first to bee done we doe nothing but adde sinne to sinne and hoord vp wrath against the day of wrath You see what our duty is let vs now consider our practice Do not very many that would seeme Christians deferre their seeking of Gods Kingdome and care of their saluation vntill their old age or time of sicknesse making choice of that time which is most vnfit to beginne their repentance and yet when age or sicknesse commeth they still defer their turning vnto God and seeking of his Kingdome so long as there is hope of life For what is the course that these men take when God by sicknes summoneth them as it were to appeare before him first they send to the Physician That they send to the Physician I mislike not so it be done in due order But first we should labour to make our peace with God humbling our selues vnder his hand confessing and bewailing our sinnes whereby we haue prouoked him to anger turning to him that smiteth vs and flying vnto him by hearty earnest and faithfull praier for the pardon of our sinnes that the cause of our affliction being remooued the affliction it selfe may either be remooued or sanctified vnto vs. Then are we to vse Physicke and other lawfull helpes depending on the blessing of God in the vse of them But these men first send to the Physician and whilest they haue any hope of life they neuer seeke to God nor take care what shall become of their soules But when the Physician giueth them ouer as past recouerie then and neuer till then they send for the Minister then and neuer till then they seeke God and his Kingdome As though their meaning were whē they leaue to liue then onely to begin to liue to God and hauing all their time led the life of the Reprobate to dye neuerthelesse the death of the iust But be not deceiued qualis vita finis ita such as hath bin the life such commonly is the end and ordinarily the Greeke saying is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of an euill life there is an ill end I take not vpon mee to reftraine Gods mercy from those who at the last turne truely vnto him but I speake of that which is ordinary It is to be feared that not one of an hundred who haue al their life time deferred their repentance doth repent at the last houre and therefore it is an hundred to one that thou shalt not then repent if thou deferrest till then But the Kingdome of God is also to be sought first aboue all things that is chiefly and principally and that for these reasons 1. Because the saluation of our soules in the Kingdome of Glory and the degrees of saluation in the Kingdome of Grace is our true happinesse The former as beatitudo patrie the other as beatitudo viae and being our happinesse and consequently our chiefest good are in our iudgements to bee esteemed in our affections to be desired in our endeuours to be laboured for aboue all other things nothing else being to bee desired or sought for otherwise than as it may bee a furtherance or at least no hinderance thereunto As for the things of this life they are so farre from being the chiefe good as that to them that set their hearts vpon them and seeke them chiefly they are not good at all All these things saith the Wise man are for good to the godly but to the sinners they are turned into euill For to those that seeke them chiefly they are not onely vaine and vnprofitable as Salomon testifieth but through their owne default hurtfull also and pernicious vnto them as being not onely thornes to choke the seed of grace in them but also the baits of sinne and snares of the diuell For which cause Salomon saith The prosperity of fooles destroyeth them Againe The saluation of our soule is an eternall good These things if they be good are but momentany For as the whole earth compared to the heauens is but as a poynt of no sensible quantity so our whole time vpon the earth is but as a moment or poynt of time in comparison of eternity Who therefore would preferre the momentany vfe of earthly vanities in this world before the euerlasting fruition of the superexcellent eternall waight of glory in heauen Thirdly consider the wickednesse
and profane folly of those who chiefly seeke worldly things For first their eye being euill their whole life is answerable as was said before 2. They which professe religion and chiefly seeke earthly things as all worldlings doe are notorious hypocrites giuing their face and outward profession to God but their heart with all their chiefe desires studies and endeuours to Mammon 3. Those that chiefly loue the world and the things of this world the loue of God is not in them Yea being louers of the world they are found to be haters of God for the amity of this world is enmity against God 4. Those who remouing their harts from God doe set them on the world are Idolaters or as Saint Iames calleth them Adulterers who haue no inheritance in the Kingdome of God 5. Those who chiefly affect the world doe subordinate the profession of Religion and the care of keeping a good conscience to worldly desires and therefore in time of triall they fall away Whereas contrariwise they whose treasure is in heauen and haue their Anchor of hope fixed there will not suffer themselues either to be allured to that which is euill by the desires of the world which they esteeme as vanities in comparison of heauenly happinesse or to bee terrified from that which is good by the afflictions and calamities of this life which are not worthy of the glory that shall bee reuealed 6. That which is said of couetous persons is true of all worldlings that they haue set their soules to sale taking for them as the price thereof the vanities of the world And therefore are more foolish and profane than Esau who sold his birth-right for a messe of pottage For these men for matters of like value and lesse necessity make away an euerlasting inheritance in the Kingdome of heauen Finally those which professing themselues Christians doe chiefly seeke earthly things doe cast away their soules not onely losing their inheritance in heauen but also plunging themselues into hell For they which walke that is make profession of religion and yet chiefly minde earthly things the Apostle saith that their end is damnation And they which sowe to the flesh must looke of the flesh to reape corruption Fourthly consider the doctrine of the Gospell teaching vs to deny all worldly lusts Tit. 2. 12. the vow of Baptisme to renounce them the duty of all true Christians and the practice of Gods children For so many of vs as are true Christians are also to be perswaded that we are elected called redeemed regenerated vnto life eternall in the kingdome of God And consequently that we are heires yea Citizens of heauen and pilgrims and strangers vpon earth who ought to vse bac vita vt via this life as a way to a better life and the things of this life as helpes onely and not as hindrances in our way not to set our hearts vpon them but to vse the world as not abusing it being weaned from worldly desires and minding the things which are aboue For it were a foule shame for vs who are appointed to heauen and called to Gods Kingdome to be wholly or chiefly addicted to the earth like earth-wormes or Serpents that crawle vpon the earth like vncleane fishes which wanting finnes doe lie in the mud like blind beetles which hauing wings notwithstanding are for the most part poring in the dung of the earth And lastly consider the practice of the Godly of Moses who when he was forty yeeres old refused to be called the sonne of Pharaohs daughter choosing rather to suffer affliction with the people of God then to enioy the pleasures of sinne for a season esteeming the reproach of Christ so hee calleth the afflictions of the members of Christ greater riches then the treasures of Egypt And the reason of all this was because hee had respect to the recompence of reward that is preferred the saluation of his soule to all worldly respects for he that hath an eye to the reward both of the godly and wicked will not onely chuse to be a bond-seruant among the people of God rather then to be a Gallant in Pharaohs Court but hee will also chuse to be as poore a Lazar as Lazarus himselfe rather then to be another Diues Of Dauid in the fourth Psalme There be many that say Who will shew vs any good seeking chiefely after worldly profit But Lord saith he lift thou vp the light of thy countenance vpon vs shew thy selfe fauourable and gracious vnto vs in Christ our Sauiour This he would more reioyce in then the worldlings themselues in all their prosperity For though he were a great and glorious King yet he reposed not his happinesse neither in profit nor in pleasure nor in promotion but in the saluation of his soule and the degrees thereof as iustification and sanctification And in Psal. 27. 4. This is that one thing which he desired of the Lord and which hee saith hee would seeke after being indeede that one thing whereof by the testimony of our Sauiour there is necessity Of the Apostles who forsooke all they had in this world to follow our Sauiour Christ. But chiefely of the Apostle Paul who though hee had many things to glory in yet hee esteemed all as dung yea as losse in comparison of his iustification and saluation by Christ. The vse hereof is two-fold reproofe of worldlings instruction to our selues And first we are to reprooue the folly of worldlings who throughout the whole booke of the Prouerbs are Salomons fooles who are not as wee say penny-wise and pound-foolish but body-wise and soule-foolish For what greater folly can there bee then for momentany fruitiō of earthly vanities to lose an euerlasting kingdome in heauen for the pleasure of a moment as this whole life is no more nor yet so much compared to eternity to incurre euerlasting misery for the trifles and vanities of this world to make away our soule which is of more worth vnto vs then all the world besides And secondly the profanenesse and wickednesse of worldly-minded men who either prefer the obtaining and enioying of their worldly desires before not onely the meanes of their saluation as those in the Gospell but also before the glory of God and their owne saluation or else subordinate their profession of Religion to their worldly respects who when they ought to affect the things of this life so farre onely as they concurre with their spirituall good contrariwise affect and professe Religion onely so far as it may stand with the obtaining or enioying of their worldly desires And therefore euen in their profession of Religion wherein they would seeme to seeke the Kingdome of God they chiefly seeke like hypocrites their worldly ends The instruction which wee are to learne from hence is also twofold For first if we are chiefly to seeke the Kingdome of God and his righteousnesse then must
inheritance is in heauen but small additions vnto their principall rewards Greater blessings are promised and giuen to them to which these are added To the second I answere that promises of temporall benefits which are not absolutely good are not to be vnderstood absolutely that to the godly who first seeke the kingdome of God his righteousnes all these things are added so far as they are expedient for Gods glory their owne spirituall good so far as they are blessings and not curses so far as they do or ought to seek or desire them For with these limitations all promises of temporal blessings are to be vnderstood For these outward things if they be not subordinat to Gods glory and our own spirituall euerlasting good they are not to be esteemed good things nor blessings And therfore as they are not within y t verge of Gods promise for promises are of blessings not of curses so they are not or ought not to be within the compasse of our desire For they that first seek the Kingdome of God and his righteousnesse in so doing subordinate all their worldly desires to Gods glory their owne spiritual good desiring nothing in this world but so farre as it may stand with Gods glory and their owne saluation Now it is manifest that it is good many times for the children of God to be vnder the crosse and to be afflicted with want of some outward things But this want these crosses doe not hinder their happinesse but further their good For they are happy notwithstanding them Luk. 6. 20 21. And therfore to the promise of temporal blessings made to those which first seeke Gods Kingdome with purpose to renounce all for Christs sake God hath annexed the promise of the crosse God in loue doth chastise his children for their profit and they cannot denie but that it is good for them that they are afflicted Yea Dauid pronounceth them happy whom the Lord doth chastise and teach them out of his Law Those that first seeke the Kingdome of God and his righteousnesse haue this priuiledge and as Esay calleth it this heritage that as nothing shall hurt them so all things whatsoeuer as well aduersity as prosperity shall by the mercifull dispensation of Gods Fatherly prouidence worke together for their good This therefore is the disposition of all those who first seeke the Kingdome of God and his righteousnes Not to affect either with couetous worldlings aboundance or with superstitious phantasticks voluntary pouerty Nor to seeke to be their owne caruers and much lesse to resolue that they will attaine to great matters in this world for they that will be rich whether God giue them lawfull meanes or not doe fall into the snare of the Deuill and are ready to swallow his baites but to submit themselues to the good and most wise prouidence of God seeking and expecting from him such a measure of temporall blessings as hee in his Fatherly wisedome doth know to be most expedient for them This was the prayer of the wise man Pro. 30. And this is the prayer which by the direction of our Sauiour Christ we are daily to make Giue me not aboundance nor giue me not penury but Feed me cibo dimensi mei which our Sauiour calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that portion of temporall benefits which God knoweth to be most fitting and expedient for vs. Therefore notwithstanding these obiections this promise made to those which first seeke Gods Kingdome and his righteousnesse is most true and as it properly belongeth to them and not to worldlings so is it euer performed towards them And that wee may not onely giue vndoubted credit to this gracious promise but also in sure affiance and faith therein be moued to seeke first the Kingdome of God and his righteousnesse let vs not onely consider his trueth in his promise but also his fidelity in performance Psal. 37. 25. His all-sufficiencie in being a plentifull reward to those that seeke him Gen. 15. 1. and 17. 1. His bountie giuing all things aboundantly to enioy 1. Tim. 6. 17. His prouidence both generall who giueth all things to all all things that are needfull and expedient Act. 17. 25. to all creatures euen to those which were made for mans vse Math. 6. 25 26 c. the which prouidence of God the brute creatures seeme to acknowledge Psal. 104. 27. and 145. 15. That those men may know themselues to bee more brutish then the brute beasts who doe not acknowledge Gods prouidence and in some measure depend thereon And also speciall towards the faithfull Psal. 106. 4 5. and 34. 16. For they are of his family and therfore no doubt hee will prouide for them 1. Tim. 4. 10. He is their Pastor and therefore they shall lacke nothing Psal. 23. 1. Hee is their heauenly Father and therefore will supply their wants Math. 6. 32. and 7. 11. They are his children in Christ and in him haue right to all things 1. Cor. 3. 22. and therefore in his iustice will not denie them any thing that is good for them Psal. 84. 11. To them he hath giuen his only Sonne and therefore with him will in his loue giue all things profitable Ro. 8. 32. To them according to his good pleasure he hath appointed a Kingdome And therefore they neede not feare but that they seeking it first both that Kingdome shall be giuen vnto them and that all these things also shall be added ouer aboue by way of aduanthge Luk. 12. 31 32. The Lord for his mercies sake giue vs all grace first to seeke his Kingdome and his righteousnes that we may obtaine his righteousnes in the Kingdome of grace whereupon will follow peace of conscience and ioy in the holy Ghoft with a supply of all needfull blessings in this life and may in the end attaine to euerlasting happinesse in the Kingdome of Glory where we shall haue the fruition of God himselfe who is the chiefeft Good through Iesus Christ our Lord and only Sauiour To whom with the Father and the holy Spirit be all praise and glory for euermore Amen FINIS Vers. 19 20. Vers. 21. Vers. 22. Vers. 23. Phil. 3. 20. Vers. 24. Vers. 25. to 33. Luk. 12. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Phil. 4. 6. Primum relatiuè dicitur adsecundum Nic. Lyr. De Serm. Dom. in monse lib. 2. Vers. 25. Vers. 26. Vers. 28 29 30. Vers. 27. Vers. 32. Vers. 8. Math. 7 11. Rom. 8. 32. Rom. 8. 17. Luk. 12. 32. Ioh 12. 31. 2. Cor. 4. 4. Ephes. 2. 2. 2. Tim. 2. 26. Ephes. 2. 19. Gal. 6. 10. Psal. 16. 11. 1. Pet. 1. 17. Tit. 2. 13. Rom. 14 17. Rom. 5. 1 2. 2. Cor. 5. 21. Rom. 10. 3. Rom. 1. 17. Rom. 3. 21 22. Phil. 3. 8 9 10. Act. 20. 28. Ier. 23. 6. 1. Cor. 1 30. Rom. 5. 9. Rom. 5. 19. Ioh. 1. 16. Act. 26. 18. and 20. 32. Colos. 1. 12. 1. Cor. 1. 30. 1. Iohn 5. 7. Luk. 1. 73 74 75 2. Cor. 5. 17. Gal. 5. 24. Rom. 8. 1. 1. Iohn 3. 7. Heb. 12. 14. Ioh. 3. 3. 1. Cor. 6. 9. Gal. 5. 21. Iam. 3. 15. Rom. 8. 7. Math. 16. 23. Math. 7. 7. Augustine Rom. 10. 13. Luk. 23. 42 43. 2. Pct. 1. 10 11. Math. 7. 7 8. Esa. 21. 12. Psal. 95. 7. Heb 3. and 4. Ecclus. 5. 7. Psal. 63. 1. 2. Cor. 2. 16. 2. Cor. 5. 20. Prou. 1. 24 28. Zach. 7. 13. Hieron in Dan. 11. Luke 19. â—1 2. Cor. 6. 2. Iam. 4. 14. Apoc. 2. 10. Mauh 21. 17. Ierem. 13. 23. Psal. 78. 34 36. Psalm 78. 57. Hos. 7. 16. Hos. 7. 14. Psalm 78. 37. Ecclas 39. 27. Luke 6. 20. 21. 1. Tim. 6. 6. Rom. 5. 1 2. and 14. 17. 1. Pct. 1. 8. Rom. 8. 17. Psalm 111. 10. Regnum ergo iuslilia Dei bonum nostrum est boc appetendum est ibi finis constitueâ—dus propter quod facimus quaecunque facimus August de serm Domini in Mont. hb. 2. Ecclef 39. 27. Ecclef 1. 2. 2. 11. Pro. 1. 32. To happinesse two things required fulnesse perpetuity Psal. 16. 11. Ver. 23. 1. Ioh. 2. 15 16. Iam. 4. 4. Eccles. 10. 9. Gen. 25. 33 34. Heb. 12. 16. Phil. 3. 19. Gal. 6. 8. Phil. 3. 20. Heb. 11. 13. Heb. 12. 1. 1. Cor. 7. 31. Psal. 131. 2. Col. 3. 1 2. Heb. â—1 24 25 26. Luk. 16. Psal. 4. 6 7. Psal. 32. 1 2. and Psal. 119. 1 Psal. 27. 4. Luk. 10. 42. Phil. 3. 8 9. Math. 22. 5. Luk. 14. 18 19 20. To these men not Godlinesse is gaine but gaine 〈◊〉 godlinesse 1. Tim. 6. Mark 8. 36. Tit. 2. 12. * That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorbid den Luk. 12. 29. Tu praesens cura Domine committe futura 1. Tim. 6. 17. Psal. 23. 1. Psal. 34. 10. Psal. 84. 11. Psal. 4. 6. 1. Tim 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 4. 8. Luk. 12. 21. Prou. 10. 22. 1. King 3. 13. 1. Cor. 15. 58. Esa. 45. 19. Math. 7. 7 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 auâ—arij vâ—l Mantisz 〈◊〉 Prou. 1. 32. Psal. 73. 17 18. Ier. 12. 3. Numb 11. 33. Ier. 12. 3. Psal. 17. 14. Luk. 16. 25. Math. 6. 2 5. Mark 10. 30. Heb. 12. 10. Pss. 119. 71 75. Lam. 3. 27. Psul 94. 12. Esa. 54. 17 Rom. 8. 28. 1. Tim. 6. 9. Pro. 30. 8. Math. 6. 11. Psal 9. 10. Math. 7. 7 8. Psal. 34. 10. Heb. 13. 5. Pro. 10. 3. Psal. 9 10. Psa 145. 15 16.