O “seekest thou great things for thyself,” says God 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 God hath made, that the lowest angel is above [pg 636] 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 God, 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 God, 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 shines 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 spacious, and huge in quantity 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 God 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 off502 these, by the prospect of saving faith, things that are afar off, such as heaven and hell, 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 God 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 God, would so overmaster them, so outshine 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 competition, (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 [pg 637] 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 God, 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 God hereafter? It is not thus cast—in the one balance, the present life and its accommodations, in the other, the life to come and God'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 godly, 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 perishing pleasures have to the rivers of pleasures, pure, unmixed, undefiled pleasures at God'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 God, 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 compass of desire, and certainly its compass 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 godliness 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 godliness itself will not allure you, if the kingdom itself will not weigh with you, then, I pray you, consider what an appendix, what a [pg 638] consectary these have. Consider that the sum is added to the principal, which ye so much seek after. But ye refuse the principal, the kingdom. Ye have not right thoughts of godliness, “for godliness 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 lusts, 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 “godliness 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, God'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 God'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 God'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 God'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. xxxiv. 9, 10. Godliness hath the promise of this life. Now, then, ye are more assured 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 pass away, yet not one jot of truth shall fail. God 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 God'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 God 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 [pg 639] 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 God'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 God 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 pass 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 God,” 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 God, all these things would be added besides the kingdom itself. “Seek the kingdom of God 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 God 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 God also includes the kingdom of glory, wherein these who overcome this world by faith in the Son of God, reign as kings set upon thrones with God the Father of all. Now because the most part, when they heard of the kingdom of God, dreamed of nothing but a state of happiness in heaven, and passed 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 God'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 God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. 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 compass the end, and the way to this kingdom is by another kingdom, namely righteousness. It is the kingdom of grace within us, and the [pg 640] fruit of it is this. Deny thyself, and follow me, Matt. xvi. 24-26. Overcome yourselves, and your corrupt lusts, 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 passions, 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 God above themselves, and free from the bonds of creatures. This is the glorious liberty of the children of God, 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 God that hath appeared to all men, and bringeth salvation, teacheth us, that denying all ungodliness, and worldly lusts, we should live soberly, righteously, and godly in this present world looking for the blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ,” &c. Tit. 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 lusts, 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 hell 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, Tit. 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 God 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 God. There is a righteousness of God 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 God'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 God's righteousness, ye must still renounce it, that grace may appear as the gift of God, and not yours; as his beauty, not your ornament. If ye be imperfect in your own righteousness, comfort yourselves in the righteousness of God 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 [pg 641] wicked thing, and perfect holiness in the fear of God, 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? God forbid.