THE GODLY MAN'S INQVISITION, LATELY DELIVERED IN TWO Sermons before the Right honourable HENRY, Lord MONTAGVE, late Lord High Treasurer, privy Counsellor, etc. and other Gentlemen of Worship, at KIMOLTON on their Annual feast day. BY R. PRESTON, Preacher of God's Word. LONDON Printed by john Dawson for john Bellamy, and are to be sold at his shop at the two Greyhounds in Cornhill near the Royal Exchange. 1622. TO THE RIGHT WORSHIPFUL Sir FRANCIS STANTON Knight, R. P. wisheth to his present prosperity the addition of many days in the fruitful fear of the Lord jesus, etc. RIght worshipful, These two following Sermons, being preached before an honoured assembly whereto I was a stranger, I could not conveniently dedicate them to any person, or particular party thereof, lest ignorance of their conditions, and want of knowledge and acquaintance should accuse me of presumption, and too much boldness: The remembrance therefore of yourself, of your countenance, and favour towards me became a sudden object, emboldening me to send them abroad under your name: because (as I am conscious of your pious practices, so) I have and do know you a Patron of Religion, and godliness, esteeming it your greatest gain to know Christ jesus, and to be found in him. In these Sermons you shall find nothing savouring of Affectation, or inclining unto ostentation, but rather affection to the souls of the Flock, for from the heart-roote in jesus Christ do I desire their salvation. The subject of them is, The godly Man's Inquisition, wherein you shall see the estate of man by reason of sin and corruption laid open, viz. that he is a stranger to the Lord, a vagrant from the Commonwealth of Israel, a lost sheep, in bondage unto sin and Satan, without Christ, a child of wrath, a prodigal, etc. And because to lose the favour and countenance of God, is of all conditions the most miserable, a vassalage without exception, I have in the second place set down the means how to get out, which is diligent seeking of the Lord in prayer, faith, fear, repentance, holiness of life. Wherein also, that the duty may be the more set forward, the place, the matter, the way, the manner, the measure, the end and time of seeking are in their due places propounded. And whereas there be certain times when the Lord will specially be found, and certain times when he will not be found, I have in the last place laid down both, exhorting all men in the conclusion, to take the present day, lest the overpassing of it through negligence, keep them eternally from it, and so bring them into everlasting separation from the presence of God. This is an Abbreviation of the sequents, which I have presumed as shadowed with your allowance to publish. Be you pleased to accept it, be no severe examiner, but a mild peruser, and also a practiser of the continents, and let affection to the matter, somewhat mediate with your judgement to censure not as you see, but as I mean. I confess of myself, that I am unable to carry the least stick to the Altar, and unworthy of all others to prescribe either diet or direction to any, that hath but touched the hem of Christ's garment, yet am I not ashamed to humble myself to others view, that by the mercy seen on me, who have been thus far led into the secrets of God, they may be likewise encouraged to press within the border of the Mount, when the horn of salvation shall be blown. As I am I crave your pardon for my boldness, and the continuance of your favour, leaving these Sermons to your use and practise, and yourself to the Lord, in whom I rest ever bound unto you in all humble observance, Ri: PRESTON. THE GODLY MAN'S INQVISITION. ESAIAH 55.6. Seek the Lord while he may be found. THe foundation of my speech for this time is grounded on this short line, and few words of the Prophet Isaiah: and they well resemble that excellent constructure of our SAVIOUR, laid down in his Gospel by Matthew: Seek first the kingdom of God, etc. Mat. 6.33. Where by first we understand, primarily, chief before all, and above all things: so that God, and his kingdom of grace must be sought principally, and require the first-lings of all our labours: For, as all Obligations which run indefinitely without limitation of time (saith the Maxim in Law) are presently due: Simil: ●●● so we in the like kind so we in the like kind stand bound to God: And although in this Text is prefixed no certain day, yet it tells us that we are engaged to every day, and therefore all holy men urge the present day. jer. 35.15. Gal. 6.10. Turn every man now from his evil way: Do good while ye have time. While it is called to day, Heb. 3.7.13.15 joh. 12.35. exhort one another. To day if you will, hear his voice: Walk in the light while you have the light, etc. The Mariner sails while the gale is favourable. The Smith strikes while the Iron is hot. The Traveller walks while it is day; and the Lawyer takes his time: viz. every term time: Now it is always Termtime with Christians: this present day is our Term, and so is every day: If then we would have our cause to be heard, Christ to be our Advocate, and God to give sentence on our side, let us seek him diligently, and betimes; Isa. 8.13. let us early in the morning sanctify the Lord in our hearts, and make him our dread. The Prophet having set down in the former part of this Chapter, Coherence. the sufficiency and efficiency of Christ, without whom nothing is available to salvation (for in him is the fullness of the Godhead bodily) and likewise having described the calling of the Gentiles, Col. 2.9. and how they should acknowledge Christ, and seek the Lord; Here in this verse from the occasion taken from the Gentiles he exhorts the jews to emulation: Seek the Lord while he may be found; as if he had said, seeing the Gentiles are so zealous, and so much enkindled to search the Lord, why should you jews that are the Lords peculiar people be frozen, Tit. 2.14. and cold in this duty? Seek the Lord, etc. In these words I will observe these three particulars: first, Quid, secondly, quem, thirdly, quando: The interpretation. for the first, quid is the action, seek. And this is taken from the course and practise of men, who having lost any thing of moment and value, betake themselves to diligent enquiry, and seeking of the same, never desisting till they find: So they that purpose to give up their names to Christ seek God diligently, never giving over their Inquisitions, till they be well assured of his presence. To seek God in this place, signifieth many things, as to labour to be reconciled to God in Christ, to turn to him by repentance, and humiliation of soul, to worship and serve him according to his word, to invocate his holy name, to pray unto him, to make profession of his Religion, to embrace him the true jehovah, and as the only God by a lively faith, etc. This large signification of seeking the Lord is not only thus meant, and expounded here, but elsewhere in Scripture. Hos. 3.5. Psal. 24.6. and 27.8. While he may be found: These words include the present occasion, and time of seeking, for according to the time that God will be found, we are to seek. Now if we seek according to certain rules after prescribed, he will be found presently, and therefore we are to seek presently. 2 Cor. 6.2. Now is the acceptable time, now is the day of Grace. Otherwise there is a time when the Lord will withdraw himself, and will not be found, though we seek earnestly, as the Prophet did for a Man to execute judgement, jer. 5.1. and perform righteousness in jerusalem, and found him not. In few words, the meaning is this: O ye jews by your disobedience and daily transgressions, you have lost the Lords favour and countenance, abused his gracious offers, delaying time, and procrastinating Repentance, and you have made unto yourselves Idols that are no Gods: Now the Lord once again offereth himself in his mercies to your view, neglect not the occasion, but serve, seek, call upon, and worship him: if it come to pass that means and time slip away through carelessness, than all your hopes are in the wind, and you may seek God, but he will never be found as a merciful and tender Father, but rather as a terrible and a fearful judge. Seek.] This word presupposeth a former loss, Doct. 1. we need not seek God, Sin is the cause of the loss of God's favour. unless formerly we had lost God: Hence I gather this Theorem, that by corrupt nature, and multitude of transgressions, we are loser's, not seekers of God, we are rather strangers and wanderers from him, than Inquisitors of, and true converts unto him. In the corruption of nature we lost the comfortable presence of God, which in our innocence we enjoyed: by losing ourselves we lost him: and secondly, in the daily admitting, and committing of sin after grace received, we lose his sight and presence. Sin is a makebate, Reason. and a schismatic, that rendeth asunder the sacred bond of peace between the Creator, and his creature: it shorteneth his arm, and withereth the fresh boughs of his love: It maketh a separation between him and us, as the Cloud between the brightness of the Sun and us: It casteth us into darkness, and thrusteth us behind the door, as jael did Sisera, that we might loathe to see the face of God, as Sisera did the face of Barak and Deborah: judg. 4.18.19 So long as the Ephesians continued in their sinful Idolatry, they lost God, for it is said, Eph. 2.12. that they were without Christ, being aliens from the Commonwealth of Israel, strangers from the covenant of promise, having no hope, and without God. And so soon as our progenitor Adam had transgressed the Commandment, in eating of the forbidden fruit, he went and hid himself in a bush, as if God's presence had been too hot for him: Gen. 3.8. Adam and his wife hid themselves from the presence of the Lord amongst the trees of the Garden: fearful they were to hear him speak, and ashamed to see his face, and therefore they seek startingholes, to hide themselves the further from him. In the same taking are all his offspring to this day, if the old serpent get any of us to pluck an apple from the prohibited tree, that is, if he win our consents to sin, he hath his desire, and we become vagabonds on the earth, and fugitives from the face of God: And ever the more we offend, the further we are from God, being either like Pilgrims now wandering up the steep Mountains of pride, now down the low valleys of despair, now through the shady groves of wantonness, now through the broad fields of licentiousness, now through the thorny thickets of worldly cares, now through the filthy channels of carnal lusts, rooving sometimes here, sometimes there, without mate and guide, the Devil leading us whither he list, or like Merchant adventurers, embarked in the ship of security, sometimes hoisting up the sails of noisome desires, sometime filled with the merry gale of vain and worldly pleasures, sometimes delighted with a whistling air of filthy lucre, ever and anon running upon the Syrteses and quicksands of sin, to the great danger, not so much of the loss of life, and wrack of goods, as the wrack of Conscience, which is the greatest shipwreck, and the loss of God's lone and affection, which is the greatest loss. Thus sinful men that we are, whilst with the Prodigal we become travellers, and Merchant adventurers, to see the fashions of the world abroad, we become like to jonas, jon. 1.3. who fled to Tarshish from the presence of God. There be three things that make men forsake one another's society; Philo. de profugis. Hatred, Fear, Shame: for hatred, the envious man hates the company of him that prospereth, and so doth one enemy hate another: jacob fled from Laban because of his injustice and Idolatry, he hated them: For fear Children will run from their Parents, and servants from their Masters, for fear jacob fled from Esau, and David from Saul. For shame the Adulterer keeps his Cabin, and is couched in a chamber; Gen. 3. and for shame Adam skulted in the grove of Paradise: Tell me, thou fugitive sinner, for which of these things dost thou seek to estrange thyself from God? there is no cause of hatred in him, for he is wholly delectable, Cant. 5.10.16 the fairest of ten thousand: there is no cause of fear in him, for he is the Father of mercies, and the God of consolation; Ephes. 2.4. he is rich in mercy, especially to them, Gal. 4.6. who have received the spirit of adoption to cry Abba Father: there is no cause of shame in him, Psal. 24.8.9. & 25.3. for he is the Lord of Glory. Nay, rather (vile sinner) be ashamed of thy sins, and blush at thy transgressions, whereby thou hast lost thyself, and a merciful God: thou by thy wicked life, hast turned thy back upon thy Master, and set thyself so fare at odds with him, that thou shalt draw down no love from him unto thee, unless thy Repentance and humiliation for thy sin, be as the Loadstone to pull him to, and win him again. Object: But how can a man wander from God, Ob: or lose him? Wheresoever I am, God is there present; he filleth both heaven and earth; jer. 23.24. Psal. 27. Psal. 139.2.3.4 he is with me at my sitting, rising, lying down, in the thoughts of my heart, words of my tongue, ways of my feet, nay, in my reines, and bones. His presence cannot be avoided, who sitteth on the Circle of heaven, 1 Reg. 8.27. Isa. 66.1. and beholdeth the inhabitants of the earth as Grasshoppers, whose throne is the heaven of heavens, and the earth is his footstool, and his ways are in the great deep, etc. Answ: It is true; Sol: There is neither heaven nor hell, nor the uttermost part of the Sea, neither day nor night, light, nor darkness, that can separate us from God; the presence of his God head is no less in one place then in another: He is well known in jury, and his name is great in Israel. But yet touching the presence of his mercy, and loving kindness, that is not vouchsafed to the wicked, they shall not enjoy one jot of it: In which respect they may be said to be fare absent from God. Secondly, God may be said to be found, when the kingdom of Grace is much advanced amongst a people: but the they seek to subdue it, Heb. 10.29. and to trample the precious blood of Christ under their feet, which makes them strangers unto God. Use 1 Use. Is it so that a man by sin flies the face of God: For information. this may then let us see the malice of sin against our souls: It will never cease stretching forth an ishmaelitical hand, till it have quite parted God and us, yea, till it hath divided us from ourselves, for while we are beguiled with the deceilfulnesse thereof, irrational conditions, and beastly qualities oppress us, and with dingthrifts, and Prodigals, it will make us forsake our Father's house, and change his sweet and fat land for a strange Country, his dainty cates, and dishes of sweet meats, for refuse husks, his friends and acquaintance to become fellow-feasters with swine. In a word, it will so mad us, that we should never think either of God, or the Devil, of Paradise, or eternal plagues, if the Lord had not left time and means, that we might return to ourselves, and so seek the Lord. Use 2 Use 2. Secondly, this Doctrine may teach us to beware, For instruction. and to take heed of sin, and as much as in us lieth, to bind it to good behaviour (we have no greater enemy in the world) seeing without our circumspection, it will go about to set God and us at ears Oh then take the peace of it, and seek to shut it out of the doors of thy heart, that it may never shut thee out of God's presence. And as Samael dealt with the Amalekites, 1 Sam. 15. so deal thou with the members of sin, kill them, and then bury them with jezabel's bones in a deep grave, that they may no more rise up to hang upon thee: this is the next and readiest way to get into God's favour, and the presence of his grace. Use 3 Use. 3. Thirdly, we are here likewise taught to bewail the great loss of our God, To bewail our loss of God by sin. and to lament the want of his gracious presence: this is the practice of every godly man, for if he think it the greatest gain to obtain the favour of God, than he must needs think it his greatest loss to want it. If there be any sprinkle of Regeneration upon thee, or spark of grace within thee, it will move thee to grief and sorrow in the absence of God, and compel thee to seek him as the Hart doth the waters, saying, Psal. 143.6. My sonle desireth after thee as the Hart after the water brooks, and as the thirsty lands after rain. Reason 1 The reasons why godly men bewail the absence of God, are specially these two: First, they know what it is to want God, by setting a prize and worth on him, while they have him present in their hearts: they know that when by sin we lose him, the soul is dead, grace is withered, the Conscience tormented, and heaven turned into hell; they know that the world cannot be so miserable without a Sun, nor the body without breath, as the soul without God, the sun of his Church, and the soul of the soul of every true believer. Reason 2 Secondly, if God depart from them for a time in displeasure, through their fall into some sin, and then leave a sense of his displeasure in their souls, than their souls find such a want of him, that they are not able to sustain themselves without a present possession: In this case godless men being sore afflicted, will mourn for their wants: and therefore much more the godly: But alas, for all this, with the most of us it is fare otherwise, we can easily bewail the loss of a sheep, or a cow or an hog, etc. We will take on as a Bear rob of her Whelps, and tell our neighbours our grief, and the great loss we have sustained: but we seldom or never make any moan, that we have lost God's favour, because we want a sense and feeling of his blessings in his mercies: We seldom cry out in his absence, Psal. 67.1. Lord lift up the light of thy countenance upon us; neither do we complain, Isa. 59.2. that our iniquities have reared up a partition wall between God and us, and so hid his face from us that he will not hear: neither do we accuse ourselves as lost sheep, Psal 119. last verse. that have long gone astray. Oh therefore let us flatter ourselves no more with those that pluck out the eyes of knowledge itself; Psal. 10.4.11. Tush, God is gone, he hideth his face, and will never see; But rather let us resolve to seek GOD when he is wanting, and to mourn for the want. Let us not follow our sensuality too fare, nor buy voluptuousness with a price, but say with the Athenian Orator, when we hear how fare God is from us by our pleasure: Non em●m tanti peanitere. I will not buy the seeking of God by Repentance at so high a rate. Use 4 Use 4. Lastly, seeing by sin we lose God, here again we are exhorted, when we possess him, when we have found him, Let us hold God fast when we have him. when we possess to keep ourselves there, and to hold him fast. Let thine eye be continually upon him, and never suffer him to be out of thy sight. Psal. 123.2. Behold as the eyes of servants look unto the hands of their Masters, and as the eyes of a maiden unto the hands of her mistress; So let our eyes wait upon the Lord our God. As the child dealeth with his Father, he follows him up and down, and dare not let him go out of his sight, but holds hard on his skirts, & keeps him with him; So deal thou with the Lord: turn thyself in every good action unto him, and if thou hast any fear of losing, then sit the closer and hold the faster, ever remembering that the second loss is the greater, and bringeth more danger to the loser: David set himself ever in God's presence, 2 King. 5.16. so do thou stand before the Lord continually, for this is a sign of thy obedience to the Lord thy Master, to stand before his face, and not to shrink from his presence. Thus much of the Supposition; Now of the Position, Seek the Lord: Having laid down, how that by sin we are out of God's favour, and lose his presence of grace; it remaineth to speak of the means to find the Lord, and to get into his favour, and that is here said to be Seeking, whether it be by prayer, Repentance, obedience, or hearing of the word daily and diligently, etc. Doct. 1. God being lost by sin must be sought by all holy means. And the Point is this, that having lost the Lord by iniquity, we are to seek him again by all godly helps and means: we must not stand upon arguments, but resolve present diligence to seek when God seems to leave the Cabin of our hearts, and gins to write bitter things against us. The servant put out of his Master's service, knowing the profit by it, will not stand upon his terms; My master did me wrong, why did he thus? but he seeks all means to procure his master's wont love and affection; neither doth it become us (Gods servants) to argue upon points without ground, but rather we should seek God's face when he calleth upon us to that purpose, saying, Psal. 27.8. Hos. 5.3. Seek ye my face. Thus did the men of Israel, they sought the Lord, and he was favourable & gracious unto them, God sends not his workmen away without wages, nor those that seek him by Repentance, in faith, etc. without a reward. David saith, Psal. 34.4. I sought the Lord, and he heard me. He did not so much use his bodily feet to run after the Lord, as the good temper of his affections to take delight in the Lord. Neither did he say, I prayed and was heard, but I sought and was heard: 2 Chron. 20.3 and thus jehosaphat fearing God, set himself to seek the Lord: And why are all the Elect of God, called a Generation of seekers, but in respect of their inquiries after God's favour, Psal. 24.6. according as it is the brand of the , that they seek not God? And surely, Reason. if either the comforts and joy we may reap by God's presence, or the necessity thereof may be of force to persuade inquiry, and to stir up our care, neither of them is wanting in this so weighty a matter: for comforts and joy, what thoughts are able to reach to the excellency of them? Eye hath not seen, nor ear heard, 1 Cor. 2.9. nor heart conceived the multitude and worth thereof: the presence of great men will astonish and amaze their inferiors, it will make them fearful to behold their faces: Math. 5.8. but such is not God's presence, his face and countenance is delectable, and at his right hand is pleasure for evermore: Psal. 16.11. and the more we can behold it, the less is our fear; and the greater our rejoicing: 1 Sam. 6.13. when the Ark was restored, the men of Bethshemesh exceedingly rejoiced: when the public teaching of the Law (which had a long time been discontinued) was again established, Nehem. 8.12. the people of jerusalem were much comforted. But how much more will the Children of the marriage Chamber rejoice, Math. 9.15. when the Bridegroom is among them? This joy arising from God's presence, concerneth either the qualification of the Conscience, or the fruition of God's favour in the estate of glory: for the conscience, when after many skirmishes, and secret terrors, it gins to gather heart (as we say) and to feel evidences of grace, than there is much joy, yea, such joy, 1 Pet. 1.8. as Peter calls it glorious and unspeakable: Touching this joy look upon David, boasting in the joy of heart, which was given him by the Lords lifting up of his countenance upon him; Psal. 4.7. Look upon the Eunuch, going on in his way rejoicing, Act. 8.39. because he felt how faith in Christ was wrought in his soul; and that was Mary's joy, rejoicing in spirit, Luk. 1.46. that she knew God in Christ was become her Saviour. For the fruition of the state of glory hereafter, it may well lift up the believers heart with comfort, Reu. who shall stand before the lamb accompanied with 24. Elders, singing and rejoicing: he shall be where God is for ever, joh. 14.16.17. 1 Cor. 13.12. and shall see him face to face. If this glimmering light of heavenly knowledge (when we see but as in a glass darkly) be so delightful: what shall it be to see and know the Lord as he is? If the communion we have here with Christ in his word, and Sacraments be so joyous, what shall it be to enjoy the immediate presence of God our Father, Christ our Redeemer, the holy Ghost our Comforter? Now shall not such excellent comforts, springing from the enjoyment of God's presence be reputed worthy our inquiries? What do many vulgar people oftentimes to see the King's face, or at least his person? Strange things are done out of the desire thereof: As earnest should we be to get a sight of God. Thus I have briefly pointed you to the joy of the Saints in their apprehensions of God, and the beholding of his bright countenance: Now let me show you the necessity too: the necessity in a word is such, that without God, and the presence of his grace, there is no possibility of admittance into heaven: for upon all those that are without the pale of his favour, shall be executed that sentence passed upon the man without the wedding garment; Mat. 22.13. Bind them hand and foot, and cast them into utter darkness, where shall be neither comfort, nor light, nor yet hope of either. To be in a dark Dungeon, where is no penetration of light, nor any consolation, is great pain and misery: 2 Thes. 1.9. but to be excluded from the presence of the Lord, and from the glory of his power, is even to be punished with everlasting destruction. As is the world without a Sun, a pining child without a Mother, a distressed land without a governor; even so is the soul and body without the blessed and glorious presence of God, nay, they are in a thousand times worse taking: for their exemption shall be perpetual and easeless, their eyesight shall only be of God's wrath; and his eternal fury. They shall feed his justice while they are burning in fire and brimstone, Reu. 21.8. which is the second death. Look then of what necessity, salvation, and happiness, and life eternal is, of the same is the favour and loving countenance of the Lord. If it be necessary for a man to seek to be saved, it is necessary to seek the present, and future good of his soul, by seeking a conjoining to the Lord by means of his grace. What can deserve the very best, and (as it were) the very quintessence of our care, if not this? Ob: But it will be said, Ob: Why need we seek God, He is every where at one and the same time, he fills both heaven and earth? Answ. In God we must consider two things; Sol: first, Deity, secondly, Presence of Grace: touching the former, God need not be sought, so he is always at hand, as it appears Act. 17.27. We may feel after him, and find him, because he is not fare from every one of us. And thus seeing his creatures, we see him. Touching his presence of grace (which is often wanting to comfortless Consciences) we are to seek God, and are commanded so to do: for he absents himself many times from his dear children, touching his Grace, so much, that they desire but the least impression, and token thereof, and cannot get it, whereupon they are much exercised in stirring the scinders to find some live-ashes, and will not give over searching, till they have gotten some treasure, some speciality of God's favour. And this is called the seeking of God's face. Psal. 27.8. Quest. But why should we seek God's face? Quest. Is it not said: Thou shalt not see my face, for there shall no man see me and live? Exod. 33.20. Ans. The face of God is either prima or secunda. Sol: The first is the face of his spiritualty, of his divine Majesty, which cannot be seen with the dark eyes of mortality: Our weakness is so great, and his Majesty on the otherside is glorious and transplendent, that we cannot behold it without the consuming of ourselves: no more than the eye can behold and look upon the exceeding brightness of the Sun without the hurting and dazzling of itself. The second is the face of his love, and favour; this with the understanding, and the heart may be seen: Eccles. 1.16. Moses and jacob saw this face of God, and rejoiced. Use 1 Use 1. Is it so that every one should set himself apart to seek God by one godly help or other? Use 1 this then may serve to reprove the intolerable neglect of this duty: For reproof. Some say, oh, it is an easy matter to be acquainted with God, he may be soon found, a little seeking will serve the turn: but let the industrious carefulness, continual supplications, and the daily complain of God's servants in the want of God, (yea, then when he is present in their hearts) testify the facility, and easiness of this business. Ob: I but Sir tell me, did not Christ say, Ob: Seek and find? Therefore when, or where, Math. 7.7. or howsoever seeking I shall find. Ans. I grant it to be true, Sol: that Christ did say so to his Disciples: and made this promise to them (in them to us) that every believer, being in Christ, might seek, and find: but not that every kind of seeking should obtain. The meaning of the words is this, That whosoever have been first sought, and found of God, shall seek and find God: but they who have not first drawn near to him, shall never find God drawing near to them. Secondly, another sort of people there is, 2. deserving much blame; namely, all such as plead a perpetuity of God's presence with them in the midst of their wants of him: Oh, I never wanted the Lord, and why should I go troubling myself to seek him? Alas, for the blindness and folly of such men: they speak without sense, to say they have that which they never so much as once enjoyed. Where God affordeth his presence of grace, there always are other companions of it, and such as attend the Spirit: As we use to say, Where the King is, there is his Court, his waiters, his attendants; So, even so where God is with his Spirit, there is his Court, and attendants, as saith, love, obedience, fear, peace, joy in the holy Ghost, worship, reverence, prayer, Repentance, humility, &c His Angels will be about thee, his Spirit within thee to help thee, his Grace to uphold thee, his mercy to embrace thee: Look then, are these present, than their Master cannot be fare off? But surely, Grace would tell thee (if thou hadst any) that there is a great want of God, that thou mayst seek daily for a supply: and that he is the farthest off from such as feel the least want. Ob: The Lord hath blessed me with his good Creatures, Ob: he hath given me prosperity, and riches, I find no want of them, and therefore if the, Lord were absent from me, those things should be taken away, and I should be deprived of their use. Ans. A man may enjoy many outward blessings, Sol: and in the possession, neither know whether God love's, or hates him. He may have his portion in this life, Psal. 17.14. and his belly filled with hid treasure, he may be full of children, and leave his substance to his babes; and yet he may be out of God's favour, and called, Rom. 9.13. a man of the world. Esau was fatted with the blessings of the earth, and yet he was so fare of from the Lords love towards him, that the Lord hated him. Secondly, the more covetous a miser is, the less acquaintance he hath with God, because he is filled with noisome lusts, 1 Tim. 6.9. and enters into many temptations, which drives him from God: and therefore it was rightly spoken, that a Cable might as soon go through a needle's eye, as a rich Miser enter into the kingdom of heaven, consequently into God's favour. Lastly, 3. another kind of people deserve equal reproof with the former, namely, such as leave the pure Well and dig Cisterns that will hold no water: such as forsake God, and employ all their cares in and about the world. That seek worldly pelf, and external goods, and in the mean time have no regard at all to seek the Lords good will lost by their transgressions. It is now adays an ordinary matter to see spiritual affairs justled aside, or rather thrust out by the shoulders, that the outward man may receive some contentment; and golden opportunity neglected, that the occasion of improvement of worldly commodities, of tickling carnal delights, and of maintaining outward reputation among men may be embraced. In a word, Matters touching God are so slightly, so seldom, so remissly sought after, as if they were not worthy talking of: And matters touching the world are so eagarly, so industriously, and with that intention of mind and body followed after, as if God had made man for nothing else but to swallow down goods and greatness, as fast as possibly he can. Oh, my Brethren, be ye in time recalled from this miserable state of misery, and remember how faulty you are in seeking the things of God: your care for the earth hath so devoured the care of heavenly things, Gen. 41.20. as if the lean Kine in Pharaohs dream had eaten up the fat. Consider these things, and seek the Lord in a good time, while the way is fair, the passage speedy, the door open, the day lasts, and while he calls. Use 2 Use 2. As this Doctrine may reprove the offender: so it may serve to instruct us to the observation of the point in hand, For instruction. to seek the Lord: If a child in a crowd hath lost the sight of his tender hearted Father, or a waiting man the sight of his kind Master, or if any man hath lost any matter of valuation, how diligently will they set themselves to Inquisitions, they will go every way to the wood (as the Proverb is) they will not cumber themselves with other trivial matters found in their way, but pass over them as if they took no notice of them; So it should be with us, though many good commodities may lie in our way, yet let us never trouble ourselves to take them up, for it is a more valuable commodity than they are, that we seek after. Oh, let us be stirred up on all hands concerning this duty, whet on one another to the performance of it: And you that have been careless herein, begin now at last to be better advised, and think it not an easy thing to seek God: Seeking requires a care, and an endeavour more than ordinary. And you that have bestowed some care this way, be persuaded that it hath not been so earnest, so constant, so intentive as it ought to be, reamend and double the same. Yea, let us all redeem as much time as possibly we may for this one thing, let us abridge ourselves rather in our outward profits, and pursuites of them, let us rather want opportunity in our sports, let all other things go to wrack, rather than this one business should not be forwarded. Use 3 For direction. Use 3. This point will teach us in the third place a lesson of direction, where, and how to seek God's loving face and favour: And therefore if you be affected with the commodity here mentioned, you will be glad to take the time, means, and helps offered. God hath three houses. First, we will begin with the place where God must be sought, for when we are once fully assured of his habitation (as I may so speak) and of the place where he dwells: then we may both boldly and freely seek him. The place we must go unto is his house, there we must seek him; for, as one neighbour having some business with another, goeth not to a stranger's house, but to his house to seek him: and indeed where should neighbours seek one for another, but at their houses? So if the Lord be wanting to any soul (in as much as it crieth out, Psal. 76.7.8. why Lord absentest thou thyself so long?) then let that soul be prostrate before the gates of the Lords house, that he may answer the complaints thereof. And that it may not long be fare from him: Consider that God hath three houses, if we miss in one, or other, yet we shall be sure to find in the third. First, Church Assemblies. The first house where we must seek God is the Church; whereto the godly often are congregated, and where also God is present after a special manner: He is in the midst of such assemblings: Math. 18.23. john found the Lord in the midst of the seven golden Reu. 18.1. Candlesticks, that is, the true Church. The spouse sought and found her best beloved in the tents of the Shepherds, Cant. 6.1.2. and in the garden among the beds of Spices: that is, in the Assembles of godly people, where graces grow as Spices upon a bed in a garden. And so if we will find the Lord, our resort must be to the Sanctuary: from under the threshold of the door thereof, Psal. 63.2. And 73.17. flow forth waters to refresh our souls. Thither went the Prophet David in the time of distress, and was comforted; and thither went the people of Israel to see the Lords face: So that in the Congregation (where the little flock of Christ is folded) we may seek and find. The reason of it is, Reason. because those means which God hath sanctified, and set apart for our salvation, and for inquisition, are there used: there is the word truly and sound preached; there are the principles of religion for those of a lower form; there are deeper points for exercised wits; Heb. 5.14. there are helps for Magistrates, for Ministers, for private men, for young and old; yea, whatsoever grace is lacking, there thou shalt be sure to have it supplied abundantly; there thou shalt see the great Mystery of godliness discovered which is, 1 Tim. 3.16. God manifested in the flesh, etc. And as in the material Sanctuary, the Lord revealed himself to his people; so here to those that with Conscience seek him will he likewise discover himself in the salvation of their souls. Use. If God be pleased graciously to afford us his sight, Use. and remembrance in exterior temples, For reproof. where godly men are often assembled, than this may show us plainly the graceless courses of sinners, that live as men without house, harbourless, the blustering world is their lodging room, unclean birds their fellows; and the houses of strangers their dwellings. Not to speak of Separatists, who (as if our Church had utterly loft her face, because perhaps she wants some beauty) do fly from our Congregations, as if they were cages of uncleanness: Nor of Popish Recusants, who (because they see not their Images, their breaden and wooden Gods in our Temples) refuse to come near the portals of our Church, Luk. 11.42. Act. 20.27. when the Key of knowledge (by which might be opened unto them the whole counsel of God) is offered. First, many others there be, who, that they may not be thought plain Atheists, do after a sort join with the Assemblies, not for love to God's house, nor for duties therein exercised (for so they cast themselves from the presence of God in carnal laziness, and profane contempts,) but to show their service of the time, and the saving of their purses. The Proverb is, As good never a whit as never the better: It is as good to be absent as to be dull, heavy, lumpish, and without spirit in seeking for God, whom they care not whether they find or no. Secondly, Others in stead of going up to the house of the Lord, seek the utter desolation of it, (so ill affected are they with God's presence) they raze the Sanctuary to the ground, Psal. 74.7. defile the dwelling places of God's name, burn up the Synagogues of God, Lam. 1.4. that no man may come to the solemn feasts of Zion, and all her gates they delight to see desolate. Thirdly, Many delight to pass over sabboth's in the Alehouse and Taverns, being gathered to heathenish consorts: Their usual speech is this; the Church hath enough in it that may go to God, and pray for us, we may stay here well enough. These pass upon themselves sentence of excommunication, and like outlawed persons, are deprived of the benefit that belongs to the subjects of heaven (namely, God's protection, and enjoyment of his Realm) and thus they are given up to Satan. 1 Cor. 5.5. 1 Tim. 1.20. Fourthly, Others take their horse, and travel well about worldly business upon the Lord's day, pretending that they can pray and serve God on Horseback in their journey as well as the best: But all these are deluded by the Devil, whom they serve; they are cut off from the privileges of God's house, 2 Cor. 5.18. Ephes. 4.12. Rom. 4.11. Act. 14.27. The ministry of reconciliation, the body of Christ edified, the seals of Righteousness, which are by faith: And the preaching of the word, which is called, The door of faith, is shut against them. And is it not a strange thing, that whilst they run from God, from his presence, his protection, his Church, and Congregations, they should think to meet with God, and find him where he is never had? I may say assuredly they shall find him in his just judgement, and he will meet with them in their hypocrisy to give them a full reward: they may go on a while, but in the mean time, God is fetching a stroke against them, which like a flail, the higher it is lifted, when it falls will give the greater blow, and make the deeper wound. Use 2 Use 2. The Assemblies of the Saints is God's first house where he will be found, For instruction. then should we with gladness go into Bethel, for God's name is there heard, Psal. 122.1. Christ is there present, Mat. 18.20. and the presence chamber is filled with the glory of the Lord. 1 Reg. 8.12. The Prophet David saw and conceived such special and extraordinary benefits coming to his soul by seeking the face of the Lord in his house, that he always wished himself there: Psal. 27.4. One thing I have desired of the Lord, that I will require, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord. This was a matter which he desired above all things, and for the obtaining whereof he was very importunate with God. My soul longeth, Psal. 84.1.2.4.10. and fainteth for the Courts of the Lord, blessed are they which dwell in thine house, etc. Oh that the same mind were in us to come before the Lord in public meetings, and in them to be partakers of the exercises of piety, than we would say with jacob, surely, this place is reverend, whatsoever we have thought of it, Gen. 28.16.17. etc. It is no other but the house of God, even the gate of heaven. This is the first house where God must be sought. Secondly, A Christian man's family. The second house, where God must be sought is the private family of every Christian. It sufficeth not to be diligent in the Church, unless a man be the same at home: this was holy jobs care, that his family might be God's house, job 1.5. as appears by his daily sanctification of his children: And of joshuah, Iosh. 24.15. the Scripture truly relateth, That he and his house feared God; Intimating that while their houses were receptacles of God's worship, they themselves (as they were Gods dutiful servants, so they) were serious seekers of the Lords eternal love and mercy. Our Saviour saith, that wheresoever two or three are gathered together, or consent in any thing in his name, he will be there present, though it be in a man's secret family. Adam's house where God was worshipped, and sacrifices offered, Gen. 4. was God's house, whence Cain complains he was cast out, for every denomination is from the worthier part: therefore make thy house God's house, and so thou shalt have God near thee, with his sweet fellowship, and fullness of blessedness. Quest. But what might I do that my house may be the Lords house, Quest. to the end I may seek and find him there? Answ. To this purpose are required of thee these things; Ans. 1. If thou wilt make thy house God's Church, and so find the Lord at home; then see that all the members in thy family be the true members of the Church: look to this with a diligent and heedful eye: if there be but two righteous persons in thy house, God will there show thee his face after a sort, but when thy whole family may be baptised with the name of a Church, because there is not so much as a Canaanite, or an uncircumcised person in it, than it shall be as a sweet savour in his sight, and his glorious countenance will there be most radiant and bright. 2. Entertain none into thy family but such as the Lord hath first entertained into his: take none into thine house which are not of the household of Faith. This is the sweeping of the house, and making fair of the doors & gates for God's entrance. Psal. 101. The Prophet's eyes were to the faithful of the Land, that he might pick out the choicest of them for the Lords service, and his prayer was for the Israelites, that they might be corner stones, polished, and graved to make a Princely Palace. 3. After this groundwork is laid, than the householder must build thereon, dealing in his family, as the Pastor in the Church; either by way of teaching by words, and example, or by praying, or by correcting. First, teaching, and instructing of the family is required, and that partly in reading, partly in delivering precepts out of the Word. It is God's Commandment, Deut. 6.7. To whet the Law continually on our children, and to train them up, even from their childhood in the Scriptures. Secondly, Calling them to account for things delivered by Catechising is needful. This is the driving of the nail to the head: this hinders vain thoughts, words, and exercises: this banisheth much folly, and ignorance that is bound up in the hearts of children and servants. Thirdly, Application of Gods works past or present, on ourselves, or others, to move unto confidence in God, by the works of his mercy, and to fear to offend by the works of his justice, is also requisite: this was holy Abraham's practice, Gen. 18.19. for which God would not hide his secret works from him. Fourthly, Edification of the family with Psalms, and melody to the Lord is fit and convenient, Col. 3.16. as the Apostle teacheth us. Again, as the Master of the house must teach by words, so by example, like David walking in the uprightness of his heart in the midst of his house: for the eye of the family is upon the governors thereof, as the eye of the Church upon her Pastor. Secondly, there must be daily praying in the family, at least every morning and evening solemnly on our knees, making confessions of sins, and requests unto God, together with thanksgiving: Evening and morning, Psal. 55.17. and at noon will I pray, and make a noise, saith David. And Daniel three times a day prayed and praised God in his house. Dan. 6.10. Lastly, there ought to be in the family Christian Discipline, that if any member thereof should happen to be out of order, by correction, admonition, reprehension, or at worst excommunication, it may be brought to reformation. By these means, the private house shall be made God's house, wherein he may be soon sought, and ourselves sweetly solaced. But alas, Use. how careless are the most in this case? men's Cottages are Satan's Courts, and great men's places his Palaces: How is God sought at home, when (almost) every member in the house is a rough, and unhewed stone, not graved after the similitude of a Princely building? Is not sin so rife, that it runs through the silent, and secret Chambers, and like leprosy defiles the foundation, yea, the whole building? How is thy house God's temple, when the Idol of profaneness, disorder, ungodliness, etc. worse than Aaron's molten Calf, is erected? How dost thou flatter thyself with a conceit of God's presence in thy whole family, when thou mockest him? Thou seemest humble at the Church, but art disdainful, scornful, hateful, arrogant, and proud at home: thou seemest to be loving, kind, and friendly at the Church, but art full of malice, bitter words, frowning looks, and unkind carriages at home. Thou seemest in the public house of God to yield obedience to wholesome Doctrine, Heb. 10. but at home (as the jews did deal with the blood of Christ) thou tramplest it under thy feet. How dost thou inquire for God in thy family, when thou givest a welcome entertainment to Atheist, Papist, jew, Pagan, miser, swearer, oppressor, and others of the same rank and station alike? How canst thou expect God's presence on thy right hand any where, if thou sufferest thy house to be as a cage of unclean birds, and neither pullest their feathers, nor sweepst out their filth? Oh, I beseech you mark my words: The outward magnificence and sumptuousness of building, the pleasantness of situation, the costly hangings on the walls, the rich furniture of household stuff, the goodly show of tall, and proper personable men are nothing nay, outward civil order is nothing, unless all godly means with a godly mind be practised as well in the private family, as in God's public house. Labour therefore to make your house (by the industrious and honest exercises of reading, praying, catechising, examining, singing of Psalms, of entertaining, maintaining, retaining godly servants: of punishing, admonishing, reproving, or excommunicating and sinful people) like God's house, then shall you have cause of joy, and matter offered sufficient of God's presence. Thirdly, A sanctified soul. The third house where God is to be sought, is the soul of a man. That is the temple of the living God, 2 Cor. 6.16. and he hath said, that he will dwell there, and walk there. And often have his sons and faithful servants rejoiced, that they might be in the least sort found worthy, that God would come thither. They sought him in their hearts, and found him no where else, or sooner than there. But how shall I make my heart God's Temple? Quest. First, Ans. As in the Temple God was daily worshipped; there were daily sacrifices offered, the Scriptures read and expounded, and prayers preferred unto God from his people: So must thou get a proportion in all these, if thy heart be God's temple. First, thou must privately, yea, secretly apart daily worship & adore him in thy soul with personal worship, concerning such thoughts and impressions of his unutterable Deity, as the tongue in no wise can express. Secondly, Thou must offer the sacrifices of praise and thankes, for his personal blessings, and benefits, call to mind how rich in his bounty he hath been to thy soul, and so express thy humble thankfulness unto him. Thirdly, daily supplicate unto him, and pour out thy soul in prayer unto his majesty, desiring the remission of sins past, prevention of sins to come, sorrow and humiliation for sins present, beg graces fit for thy salvation, and such strength therein as may uphold thee etc. Fourthly, Solely and apart every day read the Scriptures, and other godly Treatises, as occasion may give leave from honest labours, and being read wisely, discreetly, understandingly, apply to thy use and benefit. Secondly, thy Heart must be as the Ark within the Sanctuary, wherein were kept the Tables of the Law, written with Gods own finger: thou must endeavour in obedience to all God's Commandments: entreat God to write his law in thy heart, that thou mayst never departed from it. jer. 31.33. Thirdly, thy heart as the Ark must keep the Pot of Manna, a type of Christ the food of life: close Christ within thy heart, and hold him as thy life, never to part with him; for that Pot figured the Sacraments, in which Christ is propounded the food of the soul. Fourthly, thy heart as the Ark must contain Aaron's rod that had budded, signifying the discipline & government of Christ, unto which thou must subject thyself: let this rod flourish in thee, and stoop with reverence and fear to this sceptre. By this means thy soul is God's Temple, where he will be found as a man in his house. But alas, Use. though this be so necessary a duty to seek the purity of heart, wherein is God's delight, yet who is it that addresseth himself to it? Every one is deficient in this point, the cleansing of the soul is least thought of for God's habitation: And yet who is it, that boasts not of such a good and honest heart, that makes not his brags of such inward goodness, as if God had dwelled there long? Who is he that complains of his want of spiritual furniture for his soul? But look to thyself narrowly, peep in through the windows, and thou shalt easily find such inward craziness, and lameness by corruption: such halting between God and man, such deadness in sin and wickedness, such roving thoughts, fleshly desires, carnal and worldly purposes, naughty intentions, and such defects of graces, as if thy heart had sworn against God's presence, and made an utter denial of his entrance. Let these things be well examined, and tell me if it be not more than needful to call for help, the spirit of sanctification, to cleanse and wash all white within, to purge the soul from dead works, and to make it a clean house for God to abide in. The way to find the lost groat is to sweep the house, and to sift the dust: and so labour for inward holiness and sanctity, get thy heart rid of deceitfulness and hypocrisy, of sin and iniquity, sift the corners, set up a light in it, the Candle of Faith, and use a prospective continually into every fare nook of it, and then get a weeding hook to pull out Darnell and Cockle, so shalt thou not be long absent from the Lord, at length to thy consolation thou shalt find him. Thus we must seek the Lord in his house, the public assemblies, our own Families, and Souls. ❧ The second Sermon. Secondly, seek with the eye of faith and obedience. SEcondly, as we must seek GOD in his own house, so with a spiritual eye, as he himself is a spiritual substance; flesh and blood cannot see him, though they seek him: we can never find him by the eyes of natural senses, but of faith and obedience: God's spiritualty cannot be pierced with the eye of flesh, which seethe nothing but that which is finite, material, visible, and circumscriptible, as God is not; nay, if the soul of a man, a finite spirit, cannot be seen with the bodily eye, much less the God of spirits, who is infinite, and of such purity as the Angels are not able to behold. S. john saith, No man hath seen God at any time; and S. Paul saith, God dwelleth in light not to be attained to, whom no man hath seen, neither can see: and therefore concerning the outward sight (whereby curious and ignorant men would be glad to see God, hardly thinking there is any God, when none in this sort can be seen) the truth is, God cannot be seen. Neither are we able to see and find God by the eye of our mind, (whilst we are here) as it is corrupted; the reason is this, because all our knowledge is by forms and fashions conceived in our mind, and for the most part floweth from the outward senses, but God (as hath been said) cannot be perceived by our senses. No man ever saw the glory of the Lord, viz. his Essence and divine Majesty, no, not Moses himself, neither could he see him expressly with the eye of his mind. But thus fare we see the Lord, after an obscure fashion we see his love and mercy, and kindness to us in the revelation of his son Christ, in his benevolent gifts of grace, in the remission of sins, justification, sanctification, etc. But at the last day we shall see him fully in his brightness and beauty, even as he is: 1 Cor. 13.12. Now we know him in part, saith Paul, but then we shall know as we are known. Grosse are those old Heretics, Use. the Anthropemorphites, that gave to God an humane form, etc. The Scriptures (speaking after our capacity) give unto him the parts of man, as feet, hands, face, etc. And whereas they allege some apparitions, and visions which the Fathers had; as Abraham of three going to destroy Sodom, as Lot of two, etc. I answer, that God appeared unto them not in his nature, but in such a form as pleased him. Many saw, Sed quod voluntas elegit, non quod natura formavit, What his will choose, not what his nature form. Men saw him when he would, in such forms as he would, not in his divine nature, wherein he lay hid even then when he was seen. Gross likewise and ridiculous are our common conceits of God; Ignorant people suppose him to be a man in shape and passion like themselves: The Epicure, who thought there was no happiness under the Sun, but in carnal pleasure, imagined God to be of the same sensual humour, and deemed that freedom from business was his chiefest felicity. And David saith in the Psalm, that the person, who runs to all manner of excess, joining with the thief, and partaking with the adulterer, Psal. 50.18.21 and opening his mouth with the slanderer, thinks God like himself: and generally, our private thoughts touching God are not so holy, so reverend, so divine, so full of respect as they ought to be. Therefore if we would see the back parts of the Lord, than we must pray to him to open the eyes of our mides, to clear them with the grace of understanding, that we may see him now, not as he is in his eternal being, for that cannot be, but as he hath revealed himself mercifully and graciously unto us in all his spiritual endowments of grace. This is the second thing required in our seeking the Lord, namely, to seek him not with the eye of sense or nature, but with the eye of grace, enlightened and cleared. Thirdly, seek God by his means. Thirdly, we must seek God by his own light and means: first, by the word in Precepts and Promises. This is a Lantern to our feet, and a light to our paths, by which God may be discerned, whom the darkness of the world cannot comprehend. We read, that when God appeared to Eliah, before him went a mighty strong wind, 1 King. 19.11 etc. which rend the mountains, but the Lord was not in the wind. After the wind came, came an earthquake, and after it a fire, but the Lord was in neither: but then at last of all came a still and soft voice, and in that the Lord was. And that was it which most affected Eliahs' heart; for, as the Story saith, When Eliah heard it, he covered his face with a mantel, and went out. Whereby the Lord would teach us, that as in the first delivery of the Law, the instrument which God taught them by was a voice (he purposely forbearing to present himself to their eyes in a visible shape, lest they should stick too much upon outward shows) so they likewise in following times should trust especially to the same means, which God (as it were) by his own mouth hath sanctified unto them at the beginning, namely, a voice. The nature of man rather affects that which offereth itself to the eye, than the naked and bare instruction of the ear: and therefore all counterfeit Religions are full of beauty, Images, signs, and bodily representations, wherewith the world is bewitched. But the instrument that brings us to the Lord is his own word: the Lord thought it fit to inform Moses by the care, then to give him his desire in presenting himself to his eye: so he doth still hold the same course, and hath ordained the sense of hearing, to be (as it were) the pipe, by which the saving knowledge of his will may be conveyed down into the heart. And as for those who will not be instructed by hearing, Use. they are sons of wrath, past all hope of] Gods loving presence; there is no course, though in man's reason never so little; that is able to recover them. Let it admonish us, if we desire to know God, to prepare our ears to the means of knowledge. Remember what Solomon hath said, that it is but the sacrifice of fools, Eccl. 4.17. which all those perform, who come into the house of God, and are not near, and ready to hear. thus much of the word, teaching us, that a man desirous to know in some sort; or to conceive the majesty of God, is instructed more largely by the ear, then by outward and visible representments. A second means to seek God are such signs of his presence as he hath made choice of to reveal his grace in. In the old testament believers must seek him in sacrifices and ceremonies, and therein he gave them gracious answers. The Ark of the Covenant was called the face of God, and the seeking of special testimony of his presence there, is called the seeking of his face. And because he was so specially present there, the jews in their Prayers must turn their faces towards the Ark, and towards jerusalem. And that the jews might know where to find God at all times, Exod. 25.8. he told them that he would dwell in the Sanctuary, and sit between the Cherubins: So in the new Testament, God hath appointed certain signs, as so many way-markes to find him out; as the public serving of him in spirit and truth; resorting of God's Temple, and there joining in holy worship with the rest of his people, is the way to seek him. The offering up of the sacrifices of prayer and praise, Call upon me in the day of trouble, Psal. 50.15. and I will hear thee, and thou shalt praise me. The frequenting of the Sacraments, which represent that to the eye, which the word doth to the ear: In all which he will be sought, and out of these will not be found. God cannot be seen, or found, but by his own light, and therefore he that must seek him, must have the light of understanding. Psal. 14.2. The Lord looked down to see if any would understand, and seek after God. Fourthly, seek God in the right way. jer. 6.16. Fourthly, as we must seek God by his own means; so, in the right way, which is called, the old way, and therefore the good way: We must not seek God that way we lost him, for so it is likely we shall never hear of him: but there is another way, though a straight and back way, which soon brings us to him. The family of jacob (those seventy souls) came down to Egypt through the land of the Philistims, but after forty years circled about to Canaan, through the Arabian Desert. The three Wisemen that worshipped Christ were warned by the Oracle, to go into their Country another way. Imitate these Sages, thou lost God by transgression, seek him not in that common beaten way, but by obedience, and humiliation: thou lost God by adultery, seek him by chastity: thou lost him by the way of pride; hatred, wantonness, wrath, riot, seek him by the way of humility, love, temperance, patience, sobriety: thou lost God by the way of covetousness, contention, swearing, profaneness, seek him by the way of contentation, peace, honouring his name, holiness of life: thou lost him by the way of vain superstition, seek him by the way of Christian Religion: to conclude, as thou lost him by the way of sin, so now set on to seek him by the way of repentance, and reformation: A reformed life is the new way, and best way; till thou set foot in it, thou art out of the right way, and soon shalt lose thy way to God: enter into it, and bid farewell to thy sins, that thou mayst with a quick dispatch, wheel about into thy own Country. Fiftly, as we must seek God in the right way, Fiftly, seek God in his own manner. 1. Early. Psal. 63.2. so in God's manner, and that is divers sorts of ways. First, Early: This was the Prophet's practice; Early in the morning will I seek thee. That is, every morning, the beginning of my work shall be to look towards thee; I will begin my duties in faithful invocating thy help, and aid: And as in the morning of the day, so also in the morning of thy life, forget not to seek God by Repentance, faith, obedience, etc. This is the chief season: Eccl. 12.1. Remember thy Creator in the days of thy youth. A wound looked to at first when its freshest is soon healed; A groat newly dropped down through the fingers, if it be presently sought after will soon be found: So will God in youth, from whence (as a friend) he hath lately departed, by reason of sin. Behold then, as every day of thy life, so principally thou owest the prime part of thy life to this duty, when thou art strongest and aptest. But many defer to seek the Lord, until the last week of their life, the last day of the week, the last hour of the day, the last minute of the hour. It is an exorbitant course, while the ship is sound, the tackling sure, the Pilot well, the sails strong, the gale favourable, the Sea calm, to lie idle at Road, carding, dicing, drinking, burning the seasonable weather, and when the ship leaks, the Pilot sick, the Mariners faint, the storms boisterous, and the Sea a turmoil of outrageous surges, to launch forth, and hoist up sail for a voyage into fare Countries: and yet such is the skill of evening seekers, who in the morning of youth, and soundness of health, and perfect use of reason, though they cannot resolve to weigh the Auchor, and cut the Cable that withholds them from seeking of Christ, nevertheless, they feed themselves with a strong persuasion, that when their wits are distracted, their senses astonished, all the powers of the mind, and parts of the body distempered; then forsooth, they think suddenly to become Saints at their death, howsoever they demeaned themselves as Devils all their life. Let us awake from sin with David early, Psal. 57.9. 1 Sam. 15.12. Gen. 21.14. joh. 8.2. joh. 20.1. rise with Samuel early, with Abraham send away Hagar early, with Christ and his Audience come to the Church early, seeking the Lord with Mary Magdalen early: Of this point more largely touching the opportunity of seeking, hereafter following. Secondly, 2. Earnestly. Earnestly; As the husbandman for gold, silver, and his earthly Commodities, so we must seek for this spiritual and eternal treasure: the former seeks eagarly, and instantly, and so must we. Our desire as it is to enjoy, so it must be earnest and fervent in the pursuit; we ought to neglect no time, nor pretermit any the least occasion of finding. A loitering man that cares not whether he work or no, Prou. may get for his idleness a suit of rags: and he that thinks to gain God's graces with nothing ado, may well go without them. There goes the striving for masteries before the Crown; a painful sweeting race before the getting of the goal, and an industrious diligence (notwithstanding all serious thoughts to this purpose) before the obtaining of the Lords grace and favour. Seek painfully, not carelessly, not overly, Luke 15. Pro. 2.4. as the woman for her groat; seek as for silver, search as forgold. The mint of gold lies not in the first spade it lies deeper: search with a desire of finding; for it's well if after all pains, we find at the last. Thirdly, Sincerely, Thirdly, Sincerely. with a good and honest heart. Quod cor non facit, non sit; What the heart doth not is not done at all. Adam's body being newly framed of the slime of the earth, lay liveles and breathless, until the breath of life was breathed into it; So the action of seeking God, with all the circumstances and terms thereof, is nothing worth in the sight of God, until from the Altar of the heart, the fire of zeal, sincerity, and integrity incense them. 1 Pet. 3.10. Rom. 6.17. Rom. 10. etc. Deut. 10.16. S. Peter's hidden man of the heart, S. Paul's obedience from the heart, Circumcision of the heart, etc. are acceptable to GOD. Therefore in our seeking the Lord, let our heart march along, that so we may serve him with the best member we have. As joseph charged the patriarchs, not to see his face, unless their brother Benjamin came with them: so standeth the Lord affected to the heart: if thou wilt go to the Lord go with thy heart. jer. 29.13. Ye shall seek and find me, saith God, because ye shall seek me with all your hearts. Thus did the Prophet David seek the Lord, as he testifieth in his own words, Psal. 119.10. with my whole heart do I seek thee. This condemns hypocritical seeking, which is deceitful; It shall never find acceptance with God, nor see his lovely countenance. It draws near to God with the lips, and toucheth the creft of heaven (as it were) with the mouth, but the heart is far from God. If thy heart be not single, then Peter in the person of Simon Magus hath read thy doom. Act. 8. Thou hast no part in true Repentance, because thy heart is not right in the sight of God. If the old Pagan soothsayers at any time miss the heart in the entrailes of the Sacrifice, or if they found it without panting and moving, they were wonderfully appalled, and strongly feared that some danger would ensue. For they observed, that in the sacrifice of julius, the heart was wanting: and immediately after, his most familiar friends conspired against him, and stabbed him in the Capitol. They likewise observed in the sacrifice of Pertinax, how the heart lay still without motion, whose death presently following, the people lamented with this wailing acclamation, While Pertinax reigned we lived securely, and feared none. In our Christian sacrifice of prayers and repentance, alas, the heart is wanting, or at least not stirring, there is so little faith, fear, obedience, zeal, sincerity among us. What this heartless serving, seeking of God meaneth, I cannot in particular divine. I am no Prophet, nor the son of a Prophet; yet sure I am, it portends no good. For prevention therefore of imminent judgements, let us seek the Lord hearty, Heb. 10.22. giving him the whole and entire possession thereof, as himself justly calls for it saying, Deut. 16.16. Turn ye unto me with all your heart. Fourthly, in his Son Christ. Fourthly, seek God in his son Christ, He is the only Mediator that passeth betwixt God and us, without whom none can come unto, and find his Father. He is our jacobs' ladder, whose humanity toucheth the earth, and his divinity reached to heaven. He is that new and living way, Heb. 10.20. through whom we have access to the Father. He is the way, joh 14.6. the truth, and the life. Oh: The way to him is faith; for, 2 Cor. 5.7. We walk by faith, not by sight. Heb. 11.6. He that seeks God to find him must believe in him. We are a generation of seekers, Psal. 24. of them that seek the face of the God of jacob. If we follow faith as our guide we shall never err: yet mistake me not, I mean not a naked, solitary, imaginary fancy of faith; this is presumption, not persuasion, but a saving, a sanctifying, a justifying faith: a faith working by love. This way to Christ hath the approbation of the Spirit, rounding the faithful in the ear, Isa. 30.21. This is the way, walk in it, and long ago prophesying of it: Isa. 35.8. there shall be a way, and the way shall be called holy, the polluted shall not pass by it; Neither Lion, nor Bear, nor any hurtful creature shall walk in it. Therefore whosoever walk according to this rule, Gal. 6.16. peace be upon them, and mercy, and upon the Israel of God. This condemns the Papists that seek God's favour by other ways then the true statue Christ, the Virgin Mary, and a number of their own Canonised Saints make a way for them, thus say they; but God's precious Oracle finds no tongue speaking to this purpose: It only showeth us guidance to God, in, and through Christ. This also condemns the Solifidians (yea Nullifidians') that run well but quite beside the mark. 2 Sam. 18.23. Ahimaas by running the nearest way outstripped the Egyptian; and many make a short but the way to him (leading through the intricate Mazes of this our Pilgrimage) is a sound guiding faith: Make this thy road, and then (though not so soon as thou wouldst) thou shalt see God in his brightness of love and mercy. Fiftly, Resolutely. Fiftly, Resolutely; Resolution is necessary to this point. The Soldier's resolution is the battle: the Sowers resolution is his ploughing, and sowing: the Scholar's resolution is his studies: And all our resolution ought to be this godly resolution to seek the lord Let the dead bury the dead, Phillip 3.11.12. I will follow hard towards the mark of the high calling. I will seek God. Agrippa almost persuaded to be a Christian, was altogether no Christian: unsettledness is the breake-necke of many Christian courses, when there is a purpose, and then no purpose, a will and no will to seek God. It is not leaden heels, but faint and dead hearts that makes us stagger, and until the fire of determination, together with the hot coals of steadfast resolution inflame us onwards in our Inquisition, we shall not enjoy the promised Canaan, that land of fruitfulness, where God is perpetually resident. Therefore as David swore and steadfastly purposed to keep Gods righteous judgements; Psal. 119. so let his case be ours, that we may with full purpose bend ourselves in Repentance to seek the Lord, whatsoever other occasions and matters may casually fall in our way. Sixtly, Directly; Beware of blind lanes, Sixtly, Directly. and circuiting perambulations: crooked ways and crooked feet will cast backward. Gal. 2. Peter was shent for walking with a wry foot to the Gospel. Therefore take heed to thy feet, Eccl. 5.1. Heb. 12.13. and make strait paths unto them. The way to heaven is both straight and strait, like the street in Damascus, Act. 9.11. which was called the strait street. He that goes about to seek God, must go as Paul to Coos, Act. 21.1. with a strait course, therefore as thou art careful to set on, so be as diligent to set out in the right and direct passages; leave byways and wrie-wayes to nocturnal walkers, perambulations and circuitions to Satan, that infernal Peripatetic. Such as will obtain God's mercy, and find his tokens of grace, must neither turn to the right hand of self-pleasing singularity, Deut. 5.32.33. nor to the left hand of vulgar impiety: but walk in the true profession of the Catholic faith, and in an honest vocation, warranted by God's word. Seventhly, Seventhly, Constantly. Math. 24 13. Constantly; Continue seeking. He that continues to the end shall be saved. God's grace is worth all our seeking, though we should seek it a thousand year, give not over till it be found. Be watchful to the end and thou shalt have the crown of life, Reu. 2.10. And 2.26. and he that keepeth my works to the end, to him will I give power over nations. What a shame is it then to recoil and fall off from seeking, bending back like a broken Bow; Psal. 78.57. to begin in the spirit and end in the flesh? What a shame is it after thou hast fed on Angel's food, to lust after the Onions and Garlic of Egypt? After thou hast escaped the filthiness of the world, tasted of the good Word of God, Heb. 6.5. 2 Pet. 2.21.22. and of the joys to come, to turn from the holy Commandment, and with the dog to return to his vomit? What did it profit Demas to forsake the Gospel, which once he professed, and to turn worldling, which dear he loved? Or the young man to have been trained up in the keeping of the law, Mar. 10.21. and afterward to departed from Christ for the love he had to his possessions? and what good shall we reap in seeking, Gal. 6.9. repenting, praying, humbling, hearing, etc. if we faint and give out before we obtain the thing sought? Like as he that runneth in a race, 1 Cor. 9 unless he hold out to the goal, obtaineth not the price, and therefore saith Paul, I have finished my course, as it availed not Lots wife to have gone out of Sodom, 2 Tim. 4.7. and after to look back: So they shall never come to the Lord, that lagger by the way, that are weary of the duty undertaken, and run themselves out of breath, before they come to the end of their race. And if such as seek, but before the end give out, shall not find, what then shall become of our wicked profane wretches that never seek at all? What shall become of them that seek only vanities? Which fly not, but seek the corruption which is in the world, that care for nothing but back and belly? If God reject the righteousness and will of the jews, what hope canst thou have which never thinkest of God, but to blaspheme him? Which delightest only to wallow in abominable sins? I must tell thee that ten thousand times thy betters are in hell, even such which have rapt hard at heaven gates, which have bestowed many hours in prayers, much money on the poor, etc. If such as seek, miss, for seeking amiss, much more those that seek not at all, or the contrary. This may advice us to renew our strength as the Eagle, to wait on the Lord, to run and not be weary, Psal. 112.6. to walk and not faint. Trees of the Lords planting continue their fruits indeficiently, neither do their leaves drop off. Let us be provoked to constancy in searching the Lord, and hereunto let us consider motives, and means. 1. Motives. 1. The end of Redemption is to follow the Lord, Luk. 1.75. to serve him in righteousness and holiness all our days. Ezek. 18.24. 2. Righteousness departed from is vain and forgotten. All labour, prayers, repentance, obedience, yea, all sufferings are lost, as the Galathians suffered many things in vain. Gal. 3.4. 3. Thou shalt be judged as thou art found when the Lord comes. The question shall not be, what thou wast once, but what thou art, not how thou began to seek, but how thou continuedst in Seeking. 4. Perseverance at length brings home the profit, it knits us indissolublie to the Lord, and puts upon our heads the Crown of glory. Glory and immortality is the part only of such as by continuance in well doing seek God. Rom. 2.7. And our Saviour is express, Luk. 22.28. to you which have continued with me have I appointed a kingdom. 2. Means. 1. Get an infallible testimony of God's favour, arising from the wise application of God's promises, joh. 6.40. and the sure witness of his Spirit. 2. That thyself purified, make conscience to repent of sin, and respect all God's Commandments. 3. Continue the use of the means of preservation, as hearing, reading, praying, receiving of the Sacraments, etc. 4. join thyself with such as daily seek the Lord. 5. Labour to know the necessary use and worth of the Lords presence, that so thou mayst confess and profess his goodness amid humorous opinions and strange oppositions. 6. Be not too hot and overhasty at first, Nullum violentum perpetuum. but meek, tractable, sociable, for boisterous, and hot-spurred natures will not hold long. 7. Be ever wary, and circumspect to walk on by fear, always doubting thine own weakness, and suspecting thy strength. 1 Cor. 10.12. Let him that standeth take heed lest he fall. Thus of our direction in seeking the Lord. While he may be found] There is a time (it seems) when God will be found of his servants that seek him: It is his own promise, and he will not gainsay it. The poor shall not always be forgotten, Psal. 9.18. the hope of the afflicted shall not perish for ever. It makes God yearn within himself to see the godly seek him in distress, Times to find God. and himself to withhold his presence from them. Therefore the first time wherein God will be found, is the godly man's exigents, and extremity: Deut. 4.29.30 When thou art in tribulation saith Moses, and all these things are come upon thee, at the length, if thou seek the Lord, he will not forsake thee. David called out of the deep, and God heard him. Moses cried at the red Sea, and then God was found. Abraham three days after the Commandment, found God on the Mount. And after three days when the case was hopeless, and the Disciples faith a little prejudiced, Christ rose again. Secondly, another time of finding God, is the time of preaching Gods pure word, by it God knocks at the door of our hearts, Reu. 3.20. and desires entrance; By it he so reveals himself to the congregation, that they may spiritually by the illuminated eye of the mind, behold him present after an admirable sort among them. The time of preaching the Gospel in Scripture is called the Day of visitation. Thirdly, another time of finding, is when we have used all godly exercises, & heavenly means in seeking: for to sit still and do nothing is to want the price. The Spouse in the Canticles wanted her beloved, when she would not sollow after him, but lay slugging on her bed. And when we are like standing Ponds, covered with green and filthy stuff of idleness, we are aliens from God. But when we fall to enquiring after him among the watchmen in the dark of the night, through dangerous streets, with a good heart, eagarly, directly, resolutely, continually, than he comes to us, thrusts in his hand by the hole of the door, calls upon us, and brings with him such gracious gifts, as are worthy our pains and industry. Use 1 This may teach us to censure charitably of the afflicted, and distressed in Conscience: their sorrows may seem so much to have soused them, and they are so sauced with the bitterness of inward terrors, that to thy thinking God hath utterly forsaken them. But I say learn to be wise, and deceive not thyself. 1. There is a time wherein God will be favourable unto them, wipe away their tears, and end their sorrows, which is best known to the Lord, perhaps it shall not be these many years, Psal. 51.17. or months: but sure it shall come, and God will be present. 2. God love's an humbled spirit, Esay▪ 65. yea, it is such a thing that like an Adamant it draws him thither where it is. 3. God is the God of the afflicted, to give them ease in his good time, he hath made his promise to them to be their cover from the rain, and a wall of defence from the storm and tempest. Besides, consider what may befall thyself, their case may be thine, God is able to burden thee with the like griefs, and agonies, and therefore deal lovingly, wisely, and charitably with them. Use 2 Secondly, Is there a time when God will be found; then let no good and honest heart be dismayed, though God be not present when it useth means: let it not object against God and say, Why hidest thou thyself, O Lord? Psal. 10.1. For he is not always there at first call, neither will he grant (oftentimes) the requests of his people upon two or three petitions, or many prayers, and it may be for their further good and profit. 1. The Lord hereby will try their faith, and patience: job was tried to the uttermost, before he found God taking his part, and so became an example of patience. 2. They may hereby see the weighty Talon of their sins, that hath pressed them down so fare from God's face. If the Lord should but lightly touch us, we should but slight our sins. 3. Their desire must be the more earnest as his absence is the more painful; when the Spouse had sought Christ here and there, and could no where find him, at length finding him she took fast hold on him, and would not let him go. 4. Their prayer and pains is not worth the thing they seek for, God will keep it away for a time from them, that they may value it according to a faithful esteem: and be more earnest, and often in praying, and labour. 5. Or it may be, all this while God is absent because they have not sought him according to his will, or his Word, as Zebedees' sons, they asked they knew not what: or after such a sort, or in such a thing as he will not be found in, as Paul sought God to remove away the prick of the flesh, yet God would not be found in that; but in the supply of sufficient grace was he found. But for all this that I have said, God will be found of such as seek him in fear and awe, and after a good and godly manner. Ob: But I am unworthy to find God, Ob: who have provoked his wrath like an unkind wretch, and that every day. Ans: Esteem not less of thyself then God esteemeth of thee, Ans. Act. 10. in every nation he that feareth him is found of him. He keepeth open house: his heavenly Palace hath three gates in the East, Reu. 21. three in the West, three in the North, three in the South, that the glory of jews & Gentiles may come in: He thinketh not his own presence too good for us: joh. 12.26. but where he is there shall his servants be. This was his promise, because it was his pleasure. Therefore Christ saith to his Father. joh. 17.24. Father I will that those whom thou hast given me be with me, that they may see that glory which thou hast given me. With this hope he comforted his Disciples; In my Father's house are many mansions, I go to prepare a place for you; joh. 14.2.3. and if I go to prepare a place for you, I will come again and receive you unto me, that where I am there may ye also be. Seek God while he may be found] Another thing worthy observation, is the opportunity of seeking, so as God may be found, and that is the present time; Hence learn again, Doct: The present time is God's time. Eccles. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that the most seasonable season to seek God is the present season. There is a time for each thing under the Sun, saith Solomon, but for this duty, no time so convenient as the very instant. In worldly business deliberation is very necessary, & it is held a great point of policy to deliberate long before a man determine any thing: but in this case it is dangerous to stand to deliberate. Reason 1 1. Because to defer is vain and fond presumption. I need not yet seek God saith the youngster, nor repent, nor pray, nor do well, Delay is vain and presumptuous. etc. It is not good to be religious too soon, for fear young Saints prove old Devils: when I am grown old then I will bethink myself of this matter. Upon this inbred presumption he is all for to morrow, crying out with Domitian's Crow, Cras, cras, to morrow, to morrow, when as he knoweth not what the morrow may bring forth, Conversion, or Confusion. Prou. 27.1. Quamdiu cras, cras, quare non modo, quare non hac hora finis turpitudinis meae. Augustine in that excellent Book of his Confessions, speaketh to all young men in his own person, persuading them not to defer this good work. How long, saith he, shall I say to morrow to morrow? Why do I not now? Why do I not now make an end of this filthiness? Yea, Qui non est hodie, cras minus aptus erit. Sera nimis vita est crastina, vive hodie, etc. the very Heathen Poets have condemned this procrastination, and would have men to lay hold on the present time. It was good counsel which good Eleazar gave his Disciples; Ouid. Marr. Pers. Be sure ye repent one day before death. When reply was made, the day of death is uncertain, therefore he said repent this day lest to morrow ye die. Thus stands our case. D: Hulls Sermon at the Cross. Octob. 18. 1612. A poor traveller by chance slips into a pit, and in his fall catches hold of one twig. The pit is deep, and in the bottom full of cruel Serpents. While there he hangeth by that poor twig, anon comes an hungerbitten beast, which biting, and browzing on other boughs, is each moment ready to crop off that twig: Now in what a woeful plight is this distressed creature. This traveller is man, the slender twig is frail life, this pit is hell, those Serpents, fiends, and worms of Conscience, the hungerbitten beast is death: Say now were it not foolish presumption to defer Repentance upon hope of long life, depending on so doubtful condition? Many young men are taken away on the sudden, before ever they look, or prepare for death. job. 21.13. And 24.24. They spend their days in wealth and suddenly they go down to the grave, and are cropped off as an ear of Corne. Have we not examples every day almost of some that go well to bed at night, and are found dead in the morning? And of others that drop down by the high way side, and die in the field? We may not take upon us to determine peremptorily of such, Rom. 11.33. because the judgements of God are unsearchable, and his ways past finding out. Therefore add not one evil day unto another. Sufficient for the day is the evil thereof: Math. 6. yesterday, to day, to morrow, time past, present, and to come, that is, all the days of our life are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 days of sorrow. 2. Delay is danderous: breeds second nature, 2. Delay is dangerous. and custom of evil, whereon God usually layeth a fearful commination; Reu. 22.11. Let him that is filthy be filthy still. And when the soul is enured to an evil habit, it is hardly capable of better impressions and virtuous dispositions. jer. 13.23. Can the Blackamoor change his skin, or the Leopard his spots? So hard it is for them to do well who have learned to do evil. The Israelites long acquainted with Egyptian bondage, were loath to leave it; but the hurt was their own, & their loss had been greater if the Lord had not redeemed them with a strong arm. When sin pleads prescription, and Satan possession, the Soul of the Combatant shall find enough to do to be rid of it; for, his bones were filled with the sins of his youth, job. 20.11. and now they will sleep with him in the dust. Reason 3. It is disastrous. 3. Deferred seeking is dismal and disastrous. He that neglects to day shall have no time to morrow, Ren. 10.6. but shall for his negligence purchase an eternity of displeasure. The rich man, Luk. 12. promised himself many days of pleasure; Luk. 12.19. But thou fool (saith the Text) this night shall they fetch away thy soul. And many a man feeds his conceit with an Evening Conversion, and with the Back, to spread his wings of Repentance in the twilight; but that is not God's hour, and therefore his head and heart may ache with crying, but shall not be the better, for he shall end his days in woe: this is an approved truth, Heb. 12.17. Esau sought the blessing in vain, though he sought it with tears, when there was no place for Repentance. Math. 25. The five foolish Virgins coming too late, when the Bridegroom was entered, and the door shut, had a fearful and final repulse, I know ye not; When I called, ye answered not; Prou. 1.28. when I said, Return to me ye sons of Adam, ye would not return: therefore when you shall call upon me I will not answer; when you seek me early I will not be found, etc. Oh, therefore let us not waste away that little light of time left us, in gaming, rioting, revelling, drinking, dancing, dallying, swaggering, swearing, etc. but take present hold on it so friendly smiling; for, as Christ said of john Baptist, This is Eliah, if ye will receive him; So, I say, This is the time of our repentance, even this hour, this minute, this moment. Reason 4 For the performance of this speed requiring duty, The precepts and examples of others may move to this duty. we neither want sufficient Precepts, nor examples of others. First, we have many incitements and precepts. 1. Of Christ. Walk in the light while ye have the light, joh. 12.35. And 9.4. for the night cometh when no man can work. jerusalem, jerusalem, would to God that in this thy day, etc. 2. Of God's Children, who all are so nearly conjoined in urging the present opportunity, that they need not be rehearsed, Eph. 5.16. Prou. 23.23. 1 Pet. 5. counselling us in general to buy the truth, but not to sell it, to redeem the time, to gird up our loins, etc. Secondly, we have store of examples unto this duty, as 1. of Christ, who like a Gyantran his race, and as the Sun in the firmament he went about preaching the word, Math. 4.23. doing good, and healing all diseases among the people. He gave his eyes no sleep, his eyelids no slumber, nor the temples of his head any rest, until his Father gave him his Quietus est: Sat thou on my right hand. 2. Of the Angels, who attend the Lord, and do his hests and his will at the first command with speed, they make no delays, but when the Lords pleasure is to do his message they run. 3. Of holy and godly men, to whom as soon as the Lord saith, Seek my face, they forthwith address themselves to it, and shape this answer, Luk. 19.6. Thy face Lord will we seek. Zacheus being bidden to come down from the tree, came down hastily, and received Christ joyfully. Gen. 31. When God charged jacob to return into the land of his Fathers, and to his kindred, he protracted no time, but informing Rahell and Lea of the necessity of his voyage, he suddenly departed, without taking his leave of Laban; and the prophet David saith of himself, Psal. 119.60. I considered my ways, and turned my feet unto thy testimonies, I made haste, and delayed not the time, etc. Again, we are taught from the unreasonable creatures, to observe our time, jer. 8.8. The Stork knoweth her appointed time, the swallow her season. Why should we that are endowed with reason neglect the gracious time, why stand we idle, Math. 20. or sit we gaping one on another? Gen. 42.1. Let us put on the shoes of the preparation of the Gospel on our feet, and let us take the staffs of travellers in our hands, that so we may make haste to him, who will crown our righteousness imputed by Christ, with glory and immortality. Use 1 This Doctrine makes against all such as have a just opportunity of Repentance, and yet drive it off. Some are visited with the weighty hand of God, through sickness, infirmities, losses, etc. One would think this time would wholly press their Consciences with this so good a duty, and urge a perseverance of humiliation, but yet behold, no sooner is God's hand removed from them, but like Horses well fatted, and pampered, they kick against their master, and fall to tumbling in their out-casted dung. Others under the painful Ministry, and while the zeal thereof seems to touch them, are all on the spur, they will cry, and take on as if they were utterly destroyed, they will seem to reform all whatsoever hath been done amiss; but like stubborn and deceitful servants, (that stand silent and mute before their masters) they will laugh, and spend time idly, and lasciviously, when they are departed from it: they forget the word, yea, themselves, and so with the dog they return to their wont vomit. 2 Pet. 2.22. Others are in strength of body and soundness of the members, and they need not return to God till they wax wan, and weak, and feeble: and then (they say) is their time. But let me frame such an opponent and times-enemie this answer; if thou dost not forsake thy sins, and turn to God till thou be weak and feeble, than thy sins will forsake thee, and not thou them: What thankes is it for a drunkard to give over his drunkenness, when he is not able any longer to go to the Alehouse? Or for the Whoremaster to leave his whoredom, when he hath no strength for the performance, and execution of his filthy desire? A man should willingly part with his sins even while he is able to commit them, and not by constraint when there is no remedy. Secondly, the time of weakness, dotage, etc. is not God's appointed opportunity: If a man would then he cannot sound turn to God, for all the parts of body, and powers of soul will lose their virtue, and neither part nor power can perform their office. Eceles. 12. The brawn of the arms they fall away; the keepers of the house, that is, the hands which defend the body tremble; the strong men, that is, the legs that should carry the body, do bow themselves, and wax faint, the eyes that look out at the windows are dark, and obscure, the Grinders, that is, the teeth, fall out of the head: the doors of the lips are shut, the jaws fallen, and the daughters of singing, that is, the ears are abased, being unable any longer to hear the sound of Music: the memory is dulled, the understanding darkened, etc. And further lest a man should think the time of dotage, and of weakness the most convenient time to seek the Lord, Solomon brings in that decrepit age, deaf, blind, lame, halt, short wound, full of aches in his bones, cramps in his joints, and sundry diseases in his body, trembling on a staff, with shaking lips, and almost rob of all senses; as if he might say, Now look, and tell me whether this weak time, this feeble age, be the acceptable time and day of conversion? When this age oppressed Barzillai, then could he say, Can I discern between good and evil? 2 Sam 19.35. Have I any taste in that I eat or drink, etc. He confessed that his weakness was so great, that both body and mind were disabled from attending on the King, much more from attending this work of grace. Others also are ready to plead the mercifulness of God, to give toleration to presumptuous procrastination: Oh, God is merciful, hereupon the young man is lose, the drunkard riotous, the rich man cruel, the swearer blasphemous, the adulterer vicious, and each man adulterate and bestial in his kind; But let such bold flindermices know withal, that God is as speedy in justice to punish the evil and men, as he is full of mercy for the use and reward of his own dearelings. The hope of the wicked is hopeless, the Lord hath said it, Psal. 18.26. Prou. 1.28 34. he will visit their iniquities, and laugh at their destruction; and they shall find that true (for all their presumptions) which the Apostle relateth, Heb. 10.32. And 12.29. Rom. 2.4. viz. that it is a fearful thing to fall into the hands of God, who is a consuming fire. The mercy of God should lead men to repentance, and make preparation for the day of grace. Others are forward to excuse their delay. I pray you, did not the thief on the Cross seek the Lord by Repentance at the last hour of his life, and found him to his comfort? I grant its true, but it follows not thereon that every one so seeking shall partake of GOD'S favour. This example was extraordinary, and given of God, that sinners should not presume, and that true paenitentiaries should not despair. It is folly and great madness to defer until the last, in regard of this one pattern and example, it being left without precept. Fie on this slaggering and staggering of Christians, who gape after Meteors in the air, cast beyond the Moon, and are doubtful, when they hazard nothing but vanity, which would hazard their souls. They murmur at present conversion, and say with the Disciples, This is an hard saying, who can bear it? joh. 6. Or else they seek to shift it off as they did, who were called on to re-edify the Temple, and answered, It is not yet time to build, Hag. 1.2. etc. Use 2 Secondly, this Doctrine may likewise serve for Instruction; For instruction. God biddeth, and it is our duty to hold opportunity by the forelock, by a little staying behind, it will slip away, and we shall not be able to catch hold of it. Now the Lord will be found, but anon he is gone, and will absent himself, as the Prophet tells us, Hos. 5.6.7. They shall go with their sheep and their Bullocks to seek the Lord, but they shall not find him, for he hath withdrawn himself from them. Oh, therefore when God putteth any good motion into our hearts of seeking, let us forthwith address ourselves unto it, as Abraham's servant that was sent to provide a wife for his son Isaac, when he had had good success, and well effected the business which he came for, hasted home to his Master: And when Rebeccaes friends requested him to stay ten days, because they were loath to part with her on the sudden, he would not yield at any hand: No, hinder me not, saith he, Gen. 34.54.55.56. seeing the Lord hath prospered my journey, but send me away that I may go to my Master: So should we suffer nothing at all to hinder us, but even make haste to turn to the Lord upon the first motion. There is a good saying to this purpose in the book of Ecclesiasticus, Chap. 5.7. Make no tarrying to seek the Lord, and put not off from day to day, for suddenly shall the wrath of the Lord break forth, and in thy security thou shalt be destroyed. Ob: But it will be said, Ob: Hast makes waist, fair and softly go fare, soft fire makes sweet Malt, the hasty man never wanted woe. Ans: All these be true, Ans. and good often in temporal affairs, yea, and sometimes also in businesses touching the soul; Esay. 8. Let not him that believeth make haste; be not too credulous of every thing without trial. But in this case of seeking the Lord, these Proverbes hold not true, we have no larger bounds than the present, the instant, the moment. If we slack our zeal never so little, every bait of drunkenness, object of covetousness, presented glance of wantonness, will offer itself as a temptation, to alter, or at least, to hinder our intended Conversion. And albeit, they say as the Devils said to Christ, Math. 8. Why tormentest thou us before the time? Yet brethren, the time is already come, and now is, wherein God converseth with us most graciously by his Spirit, and most familiarly by his word, let us therefore gather Manna early in the morning before the Sun melt it away, and let us walk in the light while we have it, then shall our darkness be turned into light, our sorrow into joy, our baldness into beauty, and for sackcloth we shall be decked with garments of gladness; then shall heaven and earth, Angels and men, and all creatures else clap their hands for joy of our Conversion, all meeting in this close. Praised be the Lord, (who hath such pleasure in his servants) that he will be found of them to their Salvation. Amen. FINIS.