LXXX sermons preached at the parish-church of St. Mary Magdalene Milk-street, London whereof nine of them not till now published / by the late eminent and learned divine Anthony Farindon ... ; in two volumes, with a large table to both.

PART IV.

MATTH. VI. 33.

But seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you.

YE have already heard what the Kingdom of God and his Righteousness is, what it is to seek it, and that it must be first sought. And indeed it is first. It hath the priority of Na∣ture. Christianis coelum patuit antequam via, saith the Father; Happiness is first, and then the way to it; the end before the means, Righteousness before these things, the conditi∣on to be made good before the promise; seek first, and then these things shall be added. And it hath priority of Dignity; not that which Caesar aimed at, to have no superiour; but that of Pompey, to have no equal. For what is all the gold of Ophir to one good thought? what is this clod of earth to an immortal soul? what are pearls and di∣amonds and all the glory of the world to the Kingdom of heaven? And being thus exalted in it self, it should have the same elevation in our desires, or rather our desires and endeavours should raise them∣selves to that height where alone they are at rest. Eleganter Divina sa∣pientia ordinem instruxit, ut post coelestia terrenis locum faceret, saith Tertullian; Christ hath drawn out an elegant and exact order, that after heavenly things he might make room for those which we stand in need of here upon the earth. First let us seek the kingdom of God and his Righteousness, and then we may securely expect these things. We may expect them ad sustentationem corporis, to uphold this mouldering and ruinous tabernacle of ours. Therefore it is called the staff of bread,* 1.1 a chief staff, such a one as is set in the midst to bear up all the tent. Or else we may expect them ut instrumenta virtutis, as instrumental to the soul, that she may accomplish those vertues in her self which are the means and way to happiness and the Kingdom of heaven. And, first, Doth God take care for oxen? saith the Apostle. Doth God take care for this beast of ours, the Body, which so often groweth wanton, and kicketh up the heel, and throweth the rider? Yes: he made the body as well as the soul, and his providence watcheth over both. We are

not such Manichees as to think the Devil made the Body. Certè domus ani∣mae caro est, saith the Father; & inquilinus carnis, anima: The flesh is the house of the soul, and the soul is the inmate of the body. Desiderabit i∣gitur inquilinus ex causa & necessitate hujus nominis profutura domui; Whilest the soul is dwelling in the body, she naturally desireth and procureth those things which may uphold the building. Not that the soul is thus supported, but only conteined; and it is impossible she should be con∣teined, unless the house wherein she dwelleth be upheld from ruine. The Body indeed is of another substance and condition from the Soul; but it was added ut supellex & instrumentum in officina vitae, saith the Fa∣ther, as an implement and instrument in the shop of life. If we clothe it not, if we feed it not, if we prop it not up with meats and drinks, with cordials and physick, within a few hours it will throw out the Te∣nant, and fall to the ground. And therefore that God who placed all things before us, and yet bounded and confined our desires, who hath given us more then enough, yet biddeth us take heed of surfeiting, hath taught us also non contemnere carnem, not to neglect and despise our flesh; not to give it too many stripes, for fear it become despicable in our eyes. He hath a hand which filleth all things, and he is ready to open it when we open our hearts and desires unto him. Creatorem non in coelo tantùm miramur: He is not therefore a Creatour only because he made the world, and the heavens are the works of his fingers; but his Deity and provi∣dence is seen in feeding the young Ravens which call upon him; much more is it then seen in feeding those creatures which are food for the use of man, which are good, and not to be refused, but received with thanksgiving. For he it is, who when the heavens are as brass, and the earth as iron, sendeth a gracious rain upon his inheritance, and refresheth it when it is dry, that watereth abundantly the furrows thereof. There shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon;* 1.2 and they of the City shall flourish like the grass of the earth. It is true; Meats for the belly, and the belly for meats, and God shall destroy both it and them.* 1.3 And other creatures are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Basil in his Hexameron, from feeding: but Man was never termed so; who must learn with the Father, to use meat not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as his work, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as a thing which he doth take, but so as if he had rather not take it; and to receive it, as Augustine said he did, non ut nutrimentum, sed ut medica∣mentum, not as food and nourishment, but as physick: But yet we must consider that every thing is useful in its place and for that end for which it was ordained. The knowledge of one conclusion in Philosophy is of it self of more worth then all the viands of the earth; yet Philosophy will not do that which a morsel or two of bread will do, preserve me from famishing. I had rather, saith Tully, be authour of that De∣fence which Crassus made for Curius then ride in triumph for the ta∣king-in of any fort or castle in the world; yet it had been far better that Curius should fall from his cause, and lose the day then that the Com∣monwealth of Rome should not have taken-in the Castle of the Ligu∣rians. I had rather be a Phidias then a carpenter; yet when the Ivory statue of Minerva will but at most delight my eye, a house raised by a car∣penter will keep me warm and healthful. And when we speak of meats and drinks and temporal goods, we do not weigh what they are, but what is their use.* 1.4 The fruit of Wisdom is better then gold, and her re∣venue then choice silver. What are all the pearls and diamonds and riches of the world to one good thought? And yet that thought, which lifteth me up to heaven, that Wisdom, which crowneth me, will not feed me or preserve me from falling. Every thing is useful for that end

for which it was made. The staff of bread was made to uphold me, the temporal blessings of this world to comfort and sustein me, that I may move in my sphere and place, walk before the Lord in the land of the living, and with chearfulness and alacrity study that wisdom which will make me wise unto salvation. For, in the next place, they are not only given in usum vitae, to support the outward man, but they may also be instrumental to the soul in her proper acts, in her endeavours and ap∣proches to the first Good: They may be made the weapons of righteous∣ness. Non enim auri vitium est avaritia; Covetousness is not the fault of gold, nor Gluttony of meat, nor Intemperance of wine; but they are the faults of men, who abuse these blessings, which God hath not shut us out from, nor placed any Cherubin or flaming sword to keep us from them. Deficitur non ad mala, sed malè, saith Augustine; These things are not evil in their own nature; but our defect is in this, that even against the order of Na∣ture we abuse these things to evil which are naturally good. All the ri∣ches in the world cannot raise a cloud, saith Basil; but yet we see the wi∣dowes two mites did purchase heaven. All the dainties in the world can∣not bring us back into Paradise: yet a cup of cold water shall not lose its re∣ward. To this end, saith Tertullian, God hath opened the windows of heaven, and rained upon us his temporal blessings, ut per licentiam utendi continentiae experientia procederet, that having free liberty to use the crea∣ture, we may manifest our temperance and continency and chastity and all those virtues which make mortal men like unto their Creatour. Ne∣cessity was that which first did clothe us; but afterwards Ambition and Vanity succeeded, and brought in ingenia vestificinae, those many unneces∣sary arts of making garments of several fashions, and most of them for shew onely, and of no use at all. God hath made us whole ears, saith Cy∣prian, but Vanity hath bored them: he hath made us bare necks, but Luxury hath chained them: he hath given us white sheep, but Ambition hath died them: he hath created us free bodies, but the Devil hath bound them: he hath made us natural faces, but Wantonness hath painted them: he hath made us men and women, and we have made our selves walk∣ing pictures. Did we bate but the tenth part of superfluities in this kind, we might have enough for our selves and our brethren, we might feed and clothe our selves, and Christ too, wheresoever we see him naked and hungry. When we seek these, we leave Righteousness be∣hind, which should turn them into blessings, and pursue those excesses which are of no use at all For who is the stronger for a peruke? Whose face is the fairer for painting? unless I will call that beauty which I may lay upon a post or a rotten stick. Whose head aketh the less for a feather? What gallant is so warm in his silks as a shepherd is in his ••••ize? Or are my feet the nimbler for my jingling spurs? Nec tegunt ista corpus, sed detegunt animam: These vanities do not cover the body, but discover the mind and disclose the inward man, a naked soul in a trick'd up body, a vessel of more sail and slag then bulk and burthen. Be not so proud of it: For it is an argument more then probable, that the inside is but course, even a torn and ragged and ill-shapen soul. We may say of our superfluities in this kind as Pliny speaketh of those famous Pyramids in Egypt; They are nothing else but otiosa & stulta pecuniae ostentatio, the vaunting proclamations of wealth and abundance, of so much that we know not how to use it. We may well say what Judas spake out of covetousness, Ad quid perdi∣tio haec? To what end is this loss? These superfluities had better been sold and given to the poor. To that end we may desire them, and yet leave Righteousness in its place. For to seek any thing in reference

to Righteousness, is to seek Righteousness first. Christ is poor in the begger; but the rich man supplieth him: he is stripped with the na∣ked; but the rich man clotheth him: he lyeth wounded by the way-side; but the r••ch man hath oyl and wine and a piece of money for his cure. This is the onely end and why Christ hath permitted us to seek these things, that they may wait upon Righteousness, and when she saith, Go, be ready to go to that poor cottage, that house of mour∣ning, that prison, and at her command to strengthen the weak knees and the hands that hang down. Not that we should quaerere summa in infi∣mis, place our heaven on earth, our happiness in vanity; but per corpo∣ralia ad incorporalia venire, as Augustine speaketh, by these corporal things ascend higher and nearer to eternal, and by a religious Chymi∣stry extract Manna out of meat, the water of life out of drink, grace out of riches, and perfection out of plenty. Therefore Augustine re∣canted what he once said, Sensibilia penitus esse fugienda. That tempo∣ral things were utterly to be avoided; because they may be to us as the Gibeonites were to the Israelites, drawn to the service of Virtue and Righteousness; they may be as the ground, where we may sow plenteously, and reap plenteously. For the Soul of man is placed in me∣dietate quadam, as it were in a middle region, having below it the cor∣poreal and sensible Creature, and above it the Creatour both of bo∣dy and soul. And it may make use of temporal blessings, if it do not make an idol of them, if it do not yield up it self to the Creature so as to forget the Creatour, and so handle that which is from the earth earthy as to lothe that which is from heaven heavenly. For as all is good which God hath made, from the Soul to the Atomes in the air; so the soul cannot miscarry amongst these, if she can distinguish and weigh and chuse them, give to every thing its own place, place lesser things under greater; corporal under spiritual; and so, ordering her love aright, make use of the body to safeguard her self, and with temporal things purchase e∣ternal. Deus largiendo terrena suadet ad coelestia; When God openeth his hand to give us earthly blessings, he openeth his mouth too▪ and bespeak∣eth us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to make the body a work-house for the good of the soul, and by these houses of clay gain a title to that lasting city, whose builder and founder is God. For sensible things are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Basil, a kind of types and representations of spiritual. Paradise may put us in mind of heaven: my money may put me in mind that I am God's coyn, and must bear no image nor superscription but his: my treasure on earth, which a thief may steal, may mind me of that treasure which no moth nor rust can corrupt, which no craft or power can take from me. I may see Grace in riches, Piety in health, Holiness in a garment, and Eter∣nity in earth. This we may do, this we must do; look first upon Righ∣teousness, and there meet these things; and then look through all these things upon Righteousness, as counting them but dung in respect of it, in which alone we rest; and look through Righteousness upon these things, as that which seasoneth and sanctifieth every part of our life, every action, every thought of ours; without which all our endeavours are but as so many approches to death, and with which they are so many ad∣vantages and promotions to life. And this is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to keep a method, an order, a right course in our proceedings. These outward things are but impedi∣menta, the baggage of Righteousness, which cannot, as one speaketh, well be spared or left behind, but many times hinder the march? and therefore great care must be taken that they lose not nor disturb the Victory. We must then first make good the victory, as Alexander once told Parme∣nio when his carriage was in danger: we must by Righteousness overcome

the world; and then our baggage vvill be safe, and these things vvill follovv us, as captives do victors in their triumphs. Let us first seek the Kingdom of God and his righteousness, and all these things shall be added un∣to us; vvhich is the Promise annexed, my last part, and cometh novv in a vvord to be handled.

In this Promise God may seem to deal with us as indulgent fathers do with their children: If we do what we should, he will give us that which we desire: By an argument drawn from gain and profit he laboureth to win our love to himself; and, as Rebecca dealt with old Isaac, he provideth us such meat as our soul loveth. Profit and commodity is a lure that calleth the greatest part of the world after it. Most that we take in hand to do is copied out according to that pattern of Judas, What will you give me? What profit, what commodity will accrue unto me? is the pre∣face and way to all our actions. This is the price of good and evil: Men are hardly induced to do either but by the way of bargain and sale. It vvas the Devil's question unto God concerning Job, Doth Job serve God for nought? hast thou not hedged him in on every side? Indeed in this the Devil mistook Job's mind: for Job served not God for this, but for a∣nother cause. Yet there might be some reason to ask the question. For vvho is there amongst the sons of men that can content himself to serve God for nothing? Aristotle discoursing concerning the qualities and conditions of mans age, telleth us that young men for the most part consider not so much profit as equity and duty, as being led by their na∣tural temper and simplicity, vvhich teacheth them rather to do vvhat is good then vvhat is profitable. And vve may observe natural conscience more strong and prevailing in youth then in age. But old men have ends of their actions: their minds run more upon profit and gain, as being led by advice and consultation, vvhose property it is to have an eye to conveniency, and not so much to goodness vvhen it cometh tovvards them naked and bare. I vvill not deny but there may be some found that are but young in the vvorld, men that are children in evil, to whom it may be said as one sometime told Amphiaraus, that they have not ta∣sted hovv svveet gold is▪ nor knovv hovv pleasant a savour gain hath: Yet no doubt most men, even in their youngest dayes, are old and expert enough in the vvorld. For vve bring vvith us into the vvorld the Old man; vvhose vvisdom and policy it is to have an ear 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not to enterprise any thing but for some further end then it self, either pleasure, or profit, or honour. These are thy Gods, O Israel: These are the Gods of the world: These, like God, sit at the top of Jacob's lad∣der, and all our actions are but steps and rounds to go up unto them. God and Righteousness is not reward enough to draw men on. Now God, who is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Clemens spea∣keth, even studieth wayes to save us, and is witty in inventing means to bring us unto him, amongst other wayes of his hath made this weakness of ours a means to draw us home.* 1.5 And as the Husband man in the Gospel would not have the tares pulled up for fear the wheat should come up with them; so God doth in a manner tolerate these tares in us, lest the rooting out of our affections to the things of this life might draw a little too near the quick, and quite choke up the love of God. Or as a skilful ar∣tificer, that vvorketh upon ill materials, if he cannot make what he would, yet he maketh that vvhich the stuff and matter vvill af∣ford. The New Testament indeed is not so frequent in mentioning earthly blessings: and the reason that they are not there so fully taught, may be, because they are supposed to be learned and known, as being suf∣ficiently stood upon in the Old. In the Old there is scarce any page which

doth not entitle righteous men to the possession of some temporary good. Yet even under the Gospel Righteousness hath its part of the blessings of this world, whether of soul, or body, or goods. And what the son of Sirach spake of those excellent men who lived before his time, we have seen true in Christian Commonwealths; The noble famous men reigned in their kingdoms, they bare excellent rule in their wisdom, wise sentences were found in their instructions: They were rich also, and could comfort; They lived quietly at home. Be it therefore Power, or Wisdom, or Riches, or Peace, or any other of those apples of Paradise which seem to the world so fair and lovely and so much to be desired, God hath not rained them down upon the Cities of men so as that he hath left his own dry and barren and utterly unf••••nished with them. I will not d••spute unto whom of right these blessings belong, whe∣ther to reprobate or the righteous. They who have moved this question have stiled themselves Righteous, and to gain these things have committed those sins which none but a reprobate could do. For did e∣ver any righteous person oppress or rob his brother? But in this they do the same which the old Romans did, who, when two cities, contending for a piece of ground, did make them their Judge and Umpire, wisely gave sentence on their own behalf, took it from them both, and adjudged it to themselves. First, they are righteous, (and a Saint is soon made up in their phansie) and then every man is a wicked person whom they in∣tend to spoil. The thief is righteous, and the oppressed innocent a repro∣bate. But let the title to these things rest where it will. Of this we may safely presume, that God, who is Lord of all the earth, and in whom ori∣ginally all the right to these things is, doth so put forth his hand and di∣spose them as that they who first seek Righteousness cannot doubt of that portion of them which shall be sufficient for them. Onely let us be sure to keep our condition, and God will make good his promise. It is not our great care for them, our early rising or late sitting up, our sweating and thronging and bustling in the world, that bringeth them in. Christ's method certainly is the best, nor can Wisdom it self erre. The best and surest way to have these things is, not to seek them, not too earnestly to ask them. For when our Saviour telleth us all these things shall be cast in upon us, he chalketh out unto us the true way to make our selves posses∣sours of them, and in effect telleth us that, if we ask as Solomon did, we shall be rewarded as Solomon was. When God, 1 Kings 3. had said to Solomon, Ask what I shall give thee, and Solomon had asked onely an un∣derstanding heart to discern between good and evil, Because, saith God, thou hast asked this thing, and hast not asked for thy self long life, or the life of thy enemies, lo, I have done according to thy words. Thou hast thy desire. But I will do more then this, and give thee that which thou askedst not, even riches and honour, so that among the Kings there shall be none like unto thee all thy dayes. Here then is the true method (though little followed in the world) of prevailing with God for temporal blessings. As when Ja∣cob had got him Leah and Rachel to be his wives, Laban gave him Zil∣pah and Bilhah as handmaids to wait on them; a gift which Jacob never requested: so doth God give some blessings like to Leah and Rachel, principal and excellent blessings; some he addeth like Zilpah and Bil∣hah, earthly blessings, of an inferiour and baser nature, as handmaids and attendants on the former: If we sue unto him for the former, for Leah and Rachel, the Kingdom of God and his Righteousness, he will give us the later, Zilpah and Bilhah, these earthly things, these handmaids and servants to Piety, though we never ask them. I know it is a hard matter to persuade the world of the truth of this doctrine. For

what is Righteousness to the world? Is it not as an art teaching not to be rich, not to be great, not to thrive in proportion to the rest of the world? As S. Peter telleth us, there would come mockers, who should ask, Where are the promises of his coming? and, Do not all things continue alike since the creation? so there may be who will ask, Where is this promise of adding these things made good to the righteous? Is it not with them as it is with other men? nay, is it not worse with them then with any men? Is any man poor, and are not they poor? Is any man weak, and are not they weak? Is any persecuted, and are not they persecuted? Are they not spoiled every day of these things? and are they not spoiled because they are righteous? We must then remove some errours which are like motes in the eyes of common Christians, that they cannot see God's hand open, and pouring down blessings, even these things, upon them.

1. We are too prone to mistake the nature and quality of God's pro∣mises. When he telleth us he will adde these things, we presently con∣ceive that he will come down unto us in a showre of gold; that he will open the windows of heaven, and fill our garners; that he is obliged by this promise to exempt us from common casualties, to alter the course of things for our sakes, and when Poverty cometh towards us as an arm∣ed man, to fight against it and tread it down under our feet; when com∣mon calamities overflow as an inundation, to provide for us an Ark, as he did for Noah, to flote in till the waters abate. But the promise of God giveth us no ground thus far to presume: Nor is there any way of avoiding common casualties but by preparing our selves to bear our part. As the sword devoureth, so poverty seizeth on one as well as an other. Nor is it any new thing in the world to see that Lazar at the rich man's door who within a while shall be in Abraham's bosom.* 1.6 Ma∣ny are the troubles of the righteous, but the Lord shall deliver him out of all. This comfort the righteous have above all the world beside, that in all general deluges, of Famine, Captivity, Pestilence, God doth extraordinarily take care of those which are his, and that in such a man∣ner as the world useth not to do. When his own people were led in∣to captivity, the Psalmist telleth us,* 1.7 that he gave them grace and favour in the eyes of their enemies, and made all those who had led them away cap∣tive to pity them, which was, to make them mighty and victorious in their chains. When the Goth had taken Rome, he gave security by pub∣lick proclamation to all those who fled into the Temples of the blessed Apostles, and made it death for any man to molest them. In which example S. Augustine justly triumpheth, and challengeth all the eth∣nick Antiquity of the world beside to shew where ever it was heard that the Temples of the Gods did give security to those who fled un∣to them. And then he maketh it evident that all the distress and in∣felicity which befel the city of Rome at the time of sacking it was but out of the common casualties and custome of war, but all the graces and mercies by which men found refuge and security came onely for righteousness sake and through the power of the name of Christ. In these common miseries therefore which befal Cities and Common-wealths we may easily read not so much this edict of the Goth as the proclamation of God himself, Touch not mine anointed,* 1.8 and do my prophets no harm. God can make good his promise when it seemeth to be broken, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, can find out means when all mens inventions fail. He doth more then we can challenge, when he seemeth to do less then he doth promise; and sometimes secretly, but alwayes most certainly, is as good as his word.

2. Many times this promise is made good unto the righteous, when yet his present misery weakeneth his faith so, and so dulleth its eye, that he perceiveth it not. For as the Jews would not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, receive Christ because he came not in that pomp and state in which they ex∣pected their Messias; so if God come not home to our desires, we are ready to think that his hand is shortned, or that he hath withdrawn him∣self: Whereas we ought to consider that, be it little or much that he affordeth us, it is sufficient to make good his promise. For that a righte∣ous man thriveth at all, that he hath any footing in the world, is meerly from God, and not the will of the world. For the righteous man, like Scaeva, must stand up against a whole host: He hath the Prince of this world, and all that is in the world, for his enemy: And if God should permit them once to their proper swindge, the condition of the righte∣ous were most miserable. But he striketh off the chariot wheels of those Egyptians that pursue them, and putteth an hook into their nostrils, so that against their wills they become instruments of good to them whom they most hate. Besides, the righteous because of righteousness are in a manner proscribed the world, debarred of many of the thriving arts that are there taught. They cannot flatter for a reward, nor lye for advan∣tage; they cannot worship the golden calf, supple and humour the rich man for his countenance and favour; they cannot tread those paths which lead to honour and preferment: and therefore if these things come, it must needs be that God himself doth pour them on them. The ravens feed Elijah.* 1.9 An Angel bringeth him meat. A Prophet is taken up by the hair of the head to carry a mess of pottage for Daniel's din∣ner. Now whether God send his ravens or his Angels, whether the ra∣rest dainties or but a mess of pottage, the care of God is the same, and the miracle as great.

3. This promise is not absolute, but made over to us upon condi∣tion: These things shall be added, not to exclude Righteousness, or thrust it from its seat; but to be as an handmaid to wait upon it and serve it. And therefore if God see that these things will slug and retard us in the pursuit of Righteousness, he will withdraw them. When he ad∣deth them, it is because his mercy endureth for ever: and when he with∣draweth them, it is because his mercy endureth for ever. That love which opened his hand, doth shut it up; and that which gave us these things, will leave us nothing. His love fitteth and applieth it self to our condition: for his mercy endureth for ever. How many things doth he give us which we would not have, because he loveth us? How many things doth he withhold from us which we would have, because he loveth us? Better it is, and more honour, to lye on the dunghill with Righteousness, then to sit on the throne without it. If the competition be between the Kingdom of God and these things, then, Domine, nolo hanc misericordiam, saith Bernard; Lord, I will have none of this kind of mercy, this pleasing killing mercy; none of these riches, that will undo me; none of these temporal blessings that will make eternity it self a curse. Then God is liberal in denying me, is better then his promise when he seemeth not so good as his pro∣mise. For when he promised to adde these things, he did not mean to destroy us.

4. In the the last place, If God do not adde all these things, and so make good the promise in the letter, yet Righteousness it self will supply all defects, and make even nothing it self all these things unto us. In re∣spect of Righteousness it is alike gainful either to enjoy the things of the world or not to enjoy them. And no man can doubt of this but

he that knoweth not, or will not know, what Religion is, who is di∣vorced from Righteousness and married to the world. Nay, if I may use the word, I may be bold to say, It is as meritorious, and as great a part of Righteousness, to know how to want these things for God's sake, as it is know how to abound, and use them to his service. We read of Epaminondas a noble Thebane, that when the people in scorn had put him into a base office, he did rather rejoyce in it then disdain it, and told them that he would manage it with that wisdom and resolu∣tion that he would make it a place of as great honour and credit as any was in the State. And this Righteousness can much more do; It can make the lowest and basest estate equivalent unto the most honourable calling in the world, and by the grace of God, who made us out of no∣thing, is able and doth make nothing as beneficial unto us as if we were made Lords of all the creatures. That is not Honour, that is not Riches, which unrighteous men call by that name. For is an Ass honourable in purple, or rich when he is laden with gold and diamonds? Yes; he is as honourable as a raging Tyrant, as Herod in all his royalty, as an un∣just Judge, as he that will be great and not be righteous. For they both, both the Ass and the Man, bear their honour and riches alike; but the Ass more innocently. Beloved, neither to enjoy nor to want is a thing of any worth with God, nor doth he consider or esteem it: But to know how to use, and how to want, this becometh beneficial unto us. For who is poorer then he that hath, and enjoyeth not? that swim∣meth in rivers of milk and honey, and cannot taste them? And he that hath nothing in this world, if he hath not this art of enjoying No∣thing,

Perdidit infelix totum nil,

hath utterly lost the benefit of this Nothing. When Job from so great an estate had fallen to nothing, nay to worse then nothing in this world, to misery, which is a whip, and under contempt, which to a generous mind is a scorpion, by patience and humble Submission under the hand of God, by receiving calamities and giving thanks, he purchased a great∣er measure of glory then if he had never tasted of them: Nay, he made his poverty a purchase: for his estate, his sheep, his camels, his oxen, and his asses, were doubled to him. Whatsoever was transitory and pe∣rishing he received with interest, and the greatest interest; and but the just number of his children, (it is Basil's observation) because they still lived in their better part, and would all be restored at the resurrection. Such purchaces doth Righteousness make, such advantages and improve∣ments doth she find. It is for want of Righteousness that many do want, and make their want a greater increase of evil unto them. For the sting of poverty is impatience. Repining at God's providence, se∣cret indignation and envy against those that abound, these are the furies which pursue them, and make their misery more malignant; these heap up wrath against the day of wrath, these make them unfit either to live or die, and deliver them from one hell into another. Or, if they can quiet and compose their minds, and make shew of calmness and content∣edness, it is rather senslesness and wretched stupidity then religious dis∣cretion: as little children laugh at their fathers funerals, because they do not understand their loss. But to resign our selves into the hands of God, whose we are; to make his will ours, though it be to make us a proverb of misery; to be throughly contented to be any thing, to suffer any thing which he will have us; to want without repining; this is the work of righteousness, this is a part of piety as great as gi∣ving our bodies to the fire, as entertaining of Christ and his Prophets,

as founding of Churches, or building of Hospitals, or doing whatsoever else is commended to us. A man thus qualified is fitted for the highest imployment in the Church, even for the glory of Martyrdom: Yea, he is a Martyr already sine sanguine; though he come not under the sword, nor shed his bloud. This is an addition indeed, greater then that in kind: This maketh our very poverty as rich as the greatest wealth, a dungeon more honourable then the highest place, and that a heaven up∣on earth which carnal men tremble at and run from even into hell it self. In a word, this blesseth our store, promoteth our counsels, maketh profit it self profitable; this taketh away the name of Rich and Poor, and ma∣keth them both the same. For betwixt Rich and Poor in this world in respect of our last landing as it were and entrance into our haven, it is but as in S. Paul's broken ship,* 1.10 Some by swimming, some on broken parts of the ship, some this way, some that, some in one condition, some in another, but all by the conduct of Righteousness, come safe to land; rich and poor, high and low, weak and strong, the brethren of low degree and they in the highest seat, all, at last, meet together in the haven, in the King∣dom of heaven.

For conclusion then; You have seen Righteousness what it is, and that it is desireable in it self, that it is desireable before all things, and that it draweth all things after it, not onely the dew of heaven, but the fatness of the earth; in her womb, like Rebecca, bearing twins, a Jacob and an Esau, spiritual and temporal blessings, the Kingdom of heaven and the world with all that therein is, as an appendix or addi∣tion. This is the Object: And this is Christ's method, that Righte∣ousness should be first in our desires, because it is all in all, and bringeth the rest along with it. And this method we must exactly follow. For why should not we think Christ a perfect Methodist? Why should the Flesh and the World so prevail with us as to persuade us that Wisdom it self may be deceived? Our own experience might easily confute us. For we see men are never more fools, never more foully fail of their ends, then when they will be wiser then God, and prescribe to Wisdom it self: then they seek out many inventions, follow their uncertain providence through the many turnings and windings and mazes and labyrinths which it hath made, please themselves in their own wayes, dream of happiness, and in the end meet with ruine and destruction. They seek for meat, and are more hungry then before; they pursue Honour, and lye in the dust; they are greedy of Riches, and become beggers; they cry, they fight for Liberty, and are made slaves. Their craft deceiveth them, their policy undoeth them, their wisdom befooleth, their strength ruineth them. They think they are making a staff to lean on, and when they have shaped and fashioned it, behold it is a rod to scourge them. This we have seen with our eyes, folly shamed and defeated in her own wayes, and confounded in her method and course of proceeding. The thoughts of men are perverse, and their method contrary to that which true Wisdom prescribeth. For it proceedeth ab apparentibus ad vera, from apparent good things to real evils; from that which may satisfie my Envy, or feed my Covetousness, or flatter and fulfil my Lusts, to that which ••ill destroy both body and soul. It begin∣neth in honour. and endeth in dishonour; it beginneth in pleasure, and endeth in torment; it beginneth in visions and dreams and plea∣sant speculations of what may be, and endeth in bitterness and hor∣rour and amazement. The method of this world is no method, and the wisdom of this world is foolishness with God. And it would appear so to us too, if it had not first blinded us and put out our eyes. For

how do the children of this world, who are wise in their generation, e∣very day fail under their own wisdom, fall under their own strength, and that before the sun and the people! Let us then forsake our own wayes and method, and follow that which is prescribed by Wisdom it self, which proceedeth ab asperis ad laeta, from that which appeareth irksom to that which is truly delightful, which leadeth us through rough and rugged wayes into a paradise of pleasure, through the valley of death into the land of the living, through many tribulations into hea∣ven. This one would think were a strong motive and inducement to follow it. But there is more yet. Our Saviour doth even blandiri, condescend to flatter our infirmity, and provideth for our bodies as well as our souls. For the same method will serve both. The love of Righteousness is our purveyour here for these things, and our harbin∣ger for the Kingdom of God. Would you see this miracle wrought? It is daily wrought: And if it be not wrought on you, it is because of your unbelief. Faith is required as a condition not onely for the working of miracles, but also for the procuring of every blessing of God. And if we believe, if we distrust not, if we question not the providence and promise of God, it will be made good upon us; and we shall have enough here, and more then we can desire hereafter; we shall receive these things, and make of them such friends as, when all these things shall fail, will receive us into everlasting habitations. Which God grant unto us for Jesus Christ's sake.

Notes

• * 1.1

  Lev. 26.26.
• * 1.2

  Psal. 72.16.
• * 1.3

  1 Cor. 6, 13.
• * 1.4

  Prov, 8.19.
• * 1.5

  Matth. 13.29.
• * 1.6

  Psal. 34.19.
• * 1.7

  Psal. 106.46.
• * 1.8

  Psal. 105.15.
• * 1.9

  1 Kings 17. 1 Kings 19.
• * 1.10

  Acts 27.43, 44