Die jovis 29. januar. 1645. ORdered by the Lords in Parliament assembled, That this House gives thanks to M. Hicks for his great pains taken in the Sermon he preached yesterday in the Abbey Church, Westminster, before the Lords of Parliament, it being the day of the public Fast. And he is hereby desired to print and publish the same; which is not to be printed by any, but by authority under his own hand. john Brown, Cleric. Parliamentorum. I Appoint Christopher Meredith to print my Sermon. Gaspar Hicks. TO THE RIGHT HONOURABLE THE HOUSE OF PEERS Assembled in PARLIAMENT. RIGHT HONOURABLE, IT is a great Question, whether is the highest and hardest exercise of faith, to flee to God, and rest on him in misery, or to keep close with him, and ascribe all to him in prosperity: Some give the precedency to the last named, because in this we are drawn and bound to God by his own goodness; in the other we are thrust upon him by our necessity. Indeed afflictions have a singular usefulness in them to acute and enlarge the desires of Saints after God, to render him more sweet and satisfactory to them. Good men are bettered by afflictions: 'Tis hard for the best to keep their spirits so humble, so intent without them, as under them: but 'tis slavish and hypocritical to have little or no sense, nor care of God, longer than his hand is heavy on the skin, or on the spirit, like those that seldom mind or mention heaven, but on their sick-beds. We have had wonderful experiences of late, both of God's smitings and smile: We have put forth high strains, strong pursuits after him when affrighted and pressed by his terrors; we should most unworthily requite him, if the returns of his favours should make us remiss or wanton. It is one great drift of the ensuing Discourse to mind us of our recess from God, since he hath been returning to us, and to give warning of the possibility, yea, the certainty of greater evils to come upon us then ever we felt, if we forget God in our prosperity. For your parts (Right Honourable) as you have had a deep share in the common sufferings, and have shown forth exemplary forwardness in seeking God in times of extremity: so in times of refreshing (if you hold fast your integrity) you shall reap the richest advantage of common success. That you who are our greater Luminaries may keep your station, and your motion may shine more and more brightly unto the perfect day of our deliverance and salvation, may hold real weight and worth, according to the dignity of your places, that every one of you may be worth thousands, and in the true precedency of honour and grace may outnumber your inferiors, to the glory of God, and in despite of suspicion and obloquy, is the prayer of Your Honours humble Servant in the work of Christ, Gaspar Hicks. A SERMON PREACHED at the Monethly-Fast, to the Right Honourable House of Lords, January 28. 1645. HOSEA 5.15. In their affliction they will seek me early. THe Prophet Hosea, a most severe preacher of judgement, was one of the last messengers, that the Lord sent to that degenerated depraved people, the ten tribes, or the Kingdom of Israel: to them was his Ministry properly and immediately directed. And for the season of it, it fell upon their last and worst times; when they were confirmed and obstinated in sinfulness, and were falling headlong into deserved ruin. Most conjecture that he overlived their final desolation; and saw the execution of the judgements upon them, which himself had foretold. The Lord will not leave himself without witness against the vilest sinners; but will leave them without excuse, if they persist and perish in their sins: And there are none that sink more justly and deeply into destruction, than they that go down to the pit laden with warnings from Heaven, as it were in despite of the means that God useth to reclaim and save them. This Prophet having to deal with such a people, at such a time, suits his Ministry to their state; his sermons contain large catalogues, high aggravations, home convictions of their sins; plain detections, impartial arraignments of all sorts of sinners; none are spared, neither Princes, priests, nor people: he proclaims against them all from God stern controversies, shameful divorces, fatal and irrecoverable overthrows. Yet amongst these dreadful thunderclaps, he intermixes and sprinkles some sweet drops: he let's fall some refreshing mentions of Christ, of Gospel-grace and privileges, of God's favour to his own portion: Amongst this forlorn lost people, the Lord hath a selected saved remnant; Indeed he loves to save remnants: All his are peculiar precious parcels or relics, which he snatches out of the burn of Sodom, rescues from the present evil world. In the words that I have read unto you, and the context wherein they stand, you may observe a strange method or way used for the deliverance of God's dear ones out of the midst of ruin. 1. Consider what God doth: that is expressed in the beginning of this 15th verse, I will go and return to my place (saith he) Humanitùs dictum, God speaks like a man, threatens a departure, a withdrawing of himself, of his presence, his influence for good, both in ways of mercy and judgement: and better it were that the heart were torn out of the body, that the Sun should drop out of heaven, than God should be so lost or hid. A like expression we have, Deut. 32.20. I will hid my face from them (saith God) I will see what their end shall be: Deut. 32.10. I will take no more cognizance nor care of them, but leave them under their own evils. 2. We have here set down what Gods people are to do in such a case: this we have in my text: In their affliction they will seek me early. Herein we may notice, 1. An act, They seek. 2. The object, Me, i. e. God. 3. The manner, early. 4. The season, which hath the force of an incentive, In their affliction. 1. They seek, and that is a large term, very comprehensive; it contains the task, the drift, the sum of all graces and duties: It is as much as to sue by prayer, to pursue by holy desires and endeavours, to turn the heart and course by repentance, to apprehend by faith, to prise and embrace by love. 2. God must be so sought; and what of God? It is not enough to grope after him in the creatures, or in the works of providence or common mercy; to gain some rude, general notions of him, or interesses in him. There is a phrase in the verse to explain this: They will seek my face. The face is the distinct, clear, sure discovery of God: 2 Cor. 4.6. The light of the knowledge of the glory of God shines to us in the face of Jesus Christ. The face is Index animi, the outlet or manifestation of the affections. The gracious soul strains after intimate acquaintance, close communion with God: nothing will satisfy but the discovery and participation of his open smiling face, his mysterious depths, his bosom counsels, his special favour, his heart love. 3. This most eligible and desirable good is sought early, i. e, timely and studiously, singly and superlatively, with the first and freshest intentions of spirit. When the soul hath gained a true taste or sight of this blessed object, it will pursue it with earnestness and force in some measure proportionable to the worth of it. 4. This is many times done with most strength and efficacy in affliction: What is to be understood by affliction here, we may gather from another expression in the verse, I will hid my face till they acknowledge their offence; donec delinquant, is the proper reading, till they yield themselves guilty, they are convinced of the sinfulness, and sensible of the mischief of sin: Donec deficiants, or dispereant, as others render it, till they are undone, reduced to extremities, till they find all other helps and hopes failing them, and are so driven in to God by inevitable and insuperable necessity. And so you have the brief explication of the words. No doubt but in their literal and proper sense they are intended, and to be referred to the Israelites and Jews in those times, whom the Lord for their provocations cast out of his sight, and left them broken with misery in an undone State: in the midst of whom he reserved to himself an afflicted and poor people that should trust in the name of the Lord, Zeph. 3.12, 13. a remnant that should forsake iniquity, groan after God our of their prisons, and be received into favour. Yet by way of analogy and consequence this Scripture is applicable to the Churches and Saints of God in all ages, when fallen under the cloud of his displeasure, and overwhelmed with pressures and calamities. Only a Question may be moved, whether the Prophet speaks this by way of upbraiding the people with perverseness and falsehood, who in their prosperity were regardless of God, but in their affliction were beaten to an enforced and pretended seeking of him: or, by way of encouragement, to animate and persuade the godly to flee to the Lord with importunity and confidence in their heaviest straits and distresses. Which may be thus resolved: Though it be the guarb and course of hypocrites or carnallists, who relish and regard little or nothing of God in calm weather; to make fair pretences and seemingly earnest assays after him, when they are frighted and hunted with the storms of his indignation (as in due place we shall endeavour to charge upon them) yet here I conceive the Spirit of God sets forth the genuine strains, the sincere motions of believers towards God, when pinched and pressed by Afflictions. Which may be cleared from the coherence: In the words immediately ensuing we shall find them take the direct and thorough course to come up to God: Indeed the Septuagint and some other Translatours and Expositors place the clause which I have taken for my text, in the beginning of the sixth Chapter, thus; In their affliction they will seek me early, saying, Come, and let us return unto the Lord, for he hath torn, and he will heal us; he hath smitten, and he will bind us up, etc. And what are these but the true and proper breathe forth of conversion and faith? It is not unusual with God to set himself at a distance from his own, to cover his face with a vail or a frown, to cause them to possess the guilt, and feel the smart of their sins, to exercise them with fiery trials, sharp tribulations, to leave them, as it were, at a loss: and then are the godly most early in seeking the Lord; they wait and long more importunately for the light of his countenance, the return of his favour, than they that watch for the morning; then their cries are loud, their groans deep, their prizings high, their apprehensions strong, their pursuits eager and restless, till satisfied. So that the way is open to this plain observation. God's people seek him early and earnestly in Doct. affliction. I might abound in instances for proof of this truth. When the Israelites were even consumed in the iron furnance, tired, worn cut, ground to pieces under cruel bondage in Egypt; then they sighed, they groaned, they cried in the distress, Exod. 2.23, 24, 25. they remembered their God to purpose; and God remembered them and his Covenant, looked upon them with respect and pity. When the Lord had hewed a way of escape for them thorough the bowels of their oppressors, and had brought them to the utmost brink of deliverance; there they encounter the most hideous strait, are shut up into seemingly inextricable danger: The sea is before them, a armed, enraged multitude behind them, on both hands unpassable mountains; all this, that they might be the more intent and importunate in seeking God: then, they cry out to him. Afterward, Exod. 14.10. when in times of ease, and peace, and prosperity they revolt from God, how often do we find them reduced, brought home by scourges and miseries? They that in their fullness and fatness, wantonly kick against God, Deut. 32.14. and lightly esteem the rock of their salvation; in their extremities are made to know and prise the necessity and worth of him, and accordingly to tender and pursue him. The heaviest calamity that ever befell them was the Babylonish captivity, and their deliverance thence the grand wonder of mercy, a lively resemblance of our glorious redemption: when after their tedious and sharp slavety, the Lord would accomplish his goodness, his gracious thoughts in their return; see how he prepares them for the mercy: jer. 29.10.140. Ye shall seek me and find me, when ye shall search for me with all your hearts. David was a man much in converse and communion with God; yet most eager upon him, and close with him in afflictions: O God, thou art my God (saith he) early will I seek thee; he owns and appropriates God, and is up betimes to get him into possession: My soul thirsteth for thee, my flesh longeth for thee; all his parts, and powers, and faculties were greedily intent upon him: and this was in a dry and barren land where there was no water; Psal. 63.1. when he was parched with drought, and could not gain a drop of refreshing, but what he fetched from the fountain. The Disciples walked with Christ, heard his words, and saw his miracles; yet do we not find them at any time so instantly and vehemently pressing upon him, as in the storm, when they are ready to be cast away: Mat. 8.25. They come unto him, and awake him, saying, Lord, save us, we perish. The gracious soul will not suffer Christ to sleep, whiles itself drowns; it will rather put forth a holy impetuousness or unmannerliness; though it seem rude, it will, as it were, rouse up Christ, and call him in to help and save. When Christ was crucified, dead, laid in his grave (the saddest of all seasons) his most faithful, zealous, Mat. 28.1. loving followers are up betimes to look after him; As it began to dawn (saith one Evangelist) Very early in the morning (saith another) When it was yet dark (saith a third) they run to the Sepulchre. Mark 16.2. Indeed they thought to find a carcase only, and behold, the unexpected ravishing news of his resurrection. joh. 20.1. When Christ seems to be under ground (than all our joys must needs be buried with him) let us high to him, seek after him, and we shall meet with admirable unexpressible revivings. The Saints we see are up betimes, early at it in seeking Christ in their deepest distresses, their most dismal dismays. To these instances I might add many arguments or reasons for the further confirmation of the truth. 1. Our God whom we seek is most high: Reas. We cannot mount to him on our own wings, nor reach him by our own strength; as soon may we scale heaven with ladders. Most glorious he is in his condescension to the meanness or lowness of his creatures. 1 Sam. 2.8. He that frames and owns the pillars of the earth, and hath set the world upon them; is most of all magnified in raising the poor out of the dust, and lifting up the beggar from the dunghill, to set them among Princes. His wonders are in the deep; his transcendent excellency appears in stooping to the necessity and misery of his people. The most dejected downcast state and heart, are best suited to God's dearest embraces. Afflictions meeting with a gracious temper cannot but melt it and humble it, and make it tender; and the lowest humility is nearest to the highest majesty. Aristippus the Cynique being derided for falling on the ground before Dionysius the tyrant, and kissing his feet in presenting a suit to him; answers thus, He hath his ears in his feet, Aures habet in pedibus. this is the way to prevail with him. Never doth a poor prostrate sold, brought down to the dust under the mighty hand of God, seek his face in vain, nor go away from him without gracious answers, large achievements. 2. Our God is a consuming fire, a dreadful majesty; Heb. 12.29. who can stand in his sight, when he is angry? Yet whither shall we go from his presence? They that know the power of his wrath, and fear his displeasure more than hell, Psal. 90.11. dare not stand off or keep a distance from him, no not for a moment: They have no rest in their bones, nor quiet in their spirits, till they have found him whom their soul loveth: No want appears so destructive to them, as the want of God's favour; no misery so unsufferable, as his absence, his frowns. The way to evade God's stroke is not to flee from him, but to get within him: he hath long hands which can reach to the bottom of hell, to the foundations of the mountains, to the uttermost parts of the sea. Then only are we out of danger of his smiting hand, when we get into his bosom, clasp him in our arms, hold firm and close possession of him by faith. This brings in afflicted Saints a main to God, in that there is no remedy nor refuge to be had from him, but in him. 3. Our God is a tenderhearted Father: Lam. 3.33, 34. He doth not afflict willingly; he doth not afflict to afflict, to grieve the children of men, to crush under his feet the prisoners whom he hath taken in his net, to cause their spirits to fail before him. Towards his own his ends are gracious, Lam. 3.33, 34. when his deal seem grievous; Isai. 57.16. his heart is full of love to them, when his hand is heavy in inflictions upon them. When he hedges in our ways with thorns, he leaves one gap open, and that leads us home to himself. The language of the rod is directive, as well as corrective: And what doth God intent in our trials, but to curb and check our extravagancies, to awaken our languishing faculties, to excite and exercise our graces, to inflame our desires, to enlarge our long after himself, and so to put us into a better capacity of himself? When by some sharp passages he hath acuted our appetites, and raised up our estimations of himself, than he flows in with heavenly sweets, and satifies his seeking servants above all that we can ask or think. The truth is clear then: Our God is high in glory and excellency, and must be sought in humility: He is dreadful in displeasure, and must be approached with trembling: He is gracious in his intentions and deal with his own, even when he smites them, and must be apprehended with greediness and satisfaction. And seeing afflictions in their sanctified use and fruit render God such a God to us, they set us on to seek him early and earnestly. The Doctrine is useful for our present time and occasion. Use 1 We have long been in an afflicted State; and we are met to day to afflict our souls, to humble them under God's mighty hand, to seek him in a most solemn manner. And do we find our afflictions to be spurs and goads to prick us on, and put us forward in our pursuit? 'tis far otherwise with them, 1. That are become insensible and hardened under miseries. Untowardly children are dulled by whipping; the rod makes them hate their master and their book, and run away from both. It is an ill temper that grows hard and dead under God's strokes. Oh the strange stupour that is fallen upon the spirits of many! The first onset of judgements possessed them with affrightments and sad thoughts, perhaps with some hankerings after God; the continuance and multiplicity of evils make them disregard or shun him. 'Tis brutish boldness, yea little less than devilish obstinacy to cut-face God's fury: Nay, those miserable spirits believe and tremble: jam. 1.12. What shall we think of them then that have almost lost all fear and feeling of misery? They bid defiance to God that go down securely and delicately to destruction, that can say, the bitterness of death is past, let God do his worst. 1 Sam. 15.32. Of all judgements tremble at a heart that cannot tremble under judgements. 2. This uncases their falsehood that fling off from God in despair, and let fall their minds to a base despondency when heavy things come upon them. In a fair morning they will be early up, and forward in their addresses to God; but when storms arise, and the heavens are covered with clouds, they shrink in their spirits, and give up God as lost, job 27.8, 9, 10 What is the hope of the hypocrite (saith Job) though he hath gained, when God taketh away his soul? Let him gain a fair guarb of formality, a repute of piety, a self-deluding shape of goodness and happiness; yet, when he is surprised with killing flesh-confounding extremities, and so beaten out of his own holds, his hopes will perish, and be as the giving up of the ghost, as pangs of death. Will God hear his cry when trouble cometh upon him? Will he delight himself in the Almighty? Will he always call upon God? He cannot make God his refuge in troubles, his delight in discomforts, his sanctuary in the worst of times and exigencies. The veriest hypocrites or carnal men living may have strong presumption of favour, and hold a fair correspondency with God, whiles he feeds, and sustains them; nay, so long as he doth not undo or crush them with inward terrors, or outward inflictions; whiles all goes well with the, or no heavier things befall them, than what they can bear by their ordinary succours, or break thorough by their own strength: But can thy heart endure, Ezek. 22.14. or thy hands be strong in the day that I shall deal with thee? saith the Lord. When the Almighty comes upon thee like an armed man, strips thee of thy simple scales and covertures, and drives thee from all thy dependences, canst thou then stay thy self upon God? There's nothing dishonourable or displeasing to God then to slink from him, and seek sinister helps in necessities; to go along with him in the ordinary current, the smooth way of his providence; but when any eminent obstacle or cross, any passaage of extreme weight or difficulty interposes, to cast away confidence, and seek refuge else where. 3. This meets with the sluvish disposition of them that seldom or never come in to God, till they are scourged or pressed to it by misery. This we find condemned in the Israelites by the Pasalmist: When God show them then they sought him, they returned and enquired early after God, they remembered that God was their rock, Pasa. 78.34.37 and the high God their redeemer: Nevertheless they did slatter him with their mouths, they lied to him with their tongues; for their heart was not right with him, neither were they steadfast in his Covenant. They prove treacherous in seeking God, that are merely dragged or forced to him by extremities. And oh that this were in no respects nor measure applicable to us! Give me leave to bring it home to our present state. 'tis observed of the Athenians that they gave the best counsel, managed their affairs with most wisdom and dexterity, when they were in mourning, brought low by some disaster; When our condition hath been low, our counsels perplexed, our armies hazarded or lost, our affairs dangerous or declining, how humble and forward were we in looking after God? 'tis a sad thing that success pressed by God's hand? 'tis more ingenuons, more filial to be won, then to be whipped to duty. Indeed children will sometimes need the rod; but they are not sons that are good for nothing longer they are disciplined, like dogs, or cudgeled like slaves. Let it not be said of us, that our righteousness is like the morning dew; Hos 6.4. succulent and fresh in the cool of the day, but exhaled or dried up by the Sunshine of success. I cannot but point out to you some apparent abatements, some decays of our first love, since God hath lightened our burdens, and flown in upon us with favour. 1. We cannot but acknowledge the languishing of our zeal in these very duties of humiliation and devotion which we have now in hand. How are we degenerated into vanity, levity, formality, fastidiousness in them? Oh the flames, the melt, the instancy we have put forth in them heretofore; the flockings of all sorts of people to them I Now (to say nothing of the lewd tenants, that give them out as legal) the very vitals of them, the practical part of them is fallen into a consumption. Times were (and they were the times of our straits, our fears, our losses) when Hezekiahs' meslage was sent to God's Prophets: a King. 1964. Lift up your prayer for the remnant that is left: Professions made that their prayers were more looked upon and regarded, than armies. Gal. 4.15. But where is now that blessidnesse? How many are there now that think them fit to be laid aside as useless, yea, cast off as burdens? 2. As in our afflictions we were more early in seeking God in our supplications, so were we more inquisitive also after his counsels in his word, more ready and resolute to do all for which the Lord should send to us. The most plaindealing, heart-searching, sin-discovering Ministers and Sermons were best approved. But now the Land cannot bear rough words; Ministers must be tutoured to a mannerly moderation; or if they speak home they are in danger of disdeign, or of a frown. I have heard of a dispute at Rome, whether the Pope might be admonished or no; he denies it, some of his Cardinals affirm it, and that upon this ground, because he was a brother; he disclaims the relation, would not acknowledge himself a brother; they prove him to be so, in that he said, Our Father: he being pressed by the argument, renounced his Pater noster, and resolved to say it no more. They do in earnest renounce all religion, and fear of God, that think themselves too high for the admonitions and directions of the word. Oh never let that of the Prophet be verified of us; I spoke unto thee in thy prosperity, but thou saidst, I will not hear. jer. 22.21. 3. In our afflictions we were so serious and forward in seeking God, that we were willing to bring ourselves up, and bind our selves to him in a Covenant, the most solemn and strict engagement of all. We saw a necessity then, found the benefit of taking the vows of God upon us: But are we as careful now to pay them? Surely to many the Covenant is like mariners vows in a storm, as sickbed promises, quite forgotten now we are safe and sound. Others use it as a Leshian rule, turn it any way to their own sense and ends. Many interpret it a stratagem, or trick of stare, useful only for politic respects. So that 'tis become little less than a disgrace, a crime consciovably to urge to assert to keep our Covenant. Oh the strange, the woeful recess we have made made from God in this behalf I Except we speedily and thoroughly recover ourselves, what can we expect, but that the Lord should certainly and severely avenge upon us the quarrel of his Covenant? 4. In our afflictions we were early and earnest in seeking God, and turning to him by actual Reformation. Then the public professions, protestations, overtures were mainly for reformation: that they carried in their front, and in their bowels: the breathe and strainings of the godly in their disires, their hopes, their prayers, their endeavours were hearty and unanimous for Reformation. Why then is it now almost laid by, or handled only by the by, coldly, slackly, cursorily? It is almost grown to an unsatisfiable doubt, what it is, or whether it be feasible. And are these the sweet fruits of our successes? Miserable success, that makes us uncapable of our greatest mercy! We fight and overcome abroad, and shall we indulge profaneness, looseness, blasphemy, heresy, confusion in our own bowels? 'Tis a heavy disadvantage to conquer enemies, and intharall ourselves to pride, or passion, or humour, Sueton. in vird Calig. or insolency. 'Tis storied of Caligula, that pretending to come against this Island, he levied a great Army at the vast expenses of the State, and leading them to some place on the Belgic shore, he commanded them to charge the Britain's, by brandishing their weapons, and casting their piles into the sea, and afterwards to gather up the shells on the sand, and so returned in triumph, bearing away the spoils of the Ocean. Such an expedition, such a victory, such a triumph should I esteem it, where Religion, Reformation ride not in the chief Chariot. I speak not this to undervalue our victories: I desire to magnify them with my soul, and to magnify God for them; and I doubt not but the issue of them will be glorious to them that keep close to God in this hour of temptation, I mean temptation on the right hand by prosperity: only I would set forth and aggravate our ingratitude and sinfulness, if we thus pervent and poison to ourselves such eminent mercies. I might multiply particulars of this nature, but that I fear I should transgress the bounds of time. This may serve to convince us in part how much of our fervour in seeking God we have abated, that we expressed in times of our deep affliction. And needful it is that we be directed and excited to re-inflame our spirits, to recover our first love, to better and go thorough with our beginnings. To this purpose suffer the word of Exhortation. Use 2 For the substance whereof I shall not go without the limits of my text. 1. Let us seek God. 2. Let us seek him early. 3. Let us seek him early in affliction. 1. We must seek God; and we seek aright, Rom. 12.2. I. when we study his mind, when we prove what is the good, the acceptable, the perfect will of God. Strive to be intimately acquainted with his solid, saving truths. There is in these our days sprung up a refined, sublimated sect of Seekers, who look after that which can never be found, as the Jews set open their windows to the East, in expectation of their imaginary Messiah; so many light up the candle of their own conceits at noon, to look after that which is clearly discovered by the Sun of the Word, joh. 5.39. Search the Scripture (saith Christ) for they are they that testify of me. As diamonds are fittest to cut diamonds: so God's light only can manifest himself: Scripture-evidence works Scripture-knowledge. The word is open, the way is plain, they never meet God that wander in the labarinth of errors, in the wild uncouth path of self-opinion. The humble, simple, spiritual enquiry into the word, brings the soul into God's fecrets. 2. Dive into the heart of God, Psal. 105.4. Seek the Lord and his strength, seek his face evermore. What will it benefit to know Christ in the flesh only? The gracious soul hath not eenough, till it get into his bosom, The Spirit searcheth and discloseth all things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Cor. 2.10. even the deep things of God: The reconciled mind, the saving purposes, the heart-love of God. 3. Seek the glory of God. Seek him for himself; seek him to give up ourselves to him, to live to him, to serve him, to love him, to delight in him. 'Tis basely mercenary to hunt God as a prey, to follow Christ for the belly. Paul follaws hard after Christ, Phil. 3.10. presses and reaches after him that he might Win him; and withal that he might know and feel the power of his resurrection, and the fellowship of his suffering, being made conformable to his death. In the pursure of God the Saints aim at his holiness, his work upon themselves, as well as at mercy and privileges from him. 4. Seek God to find him. Our seeking must amount to a pervestigation, an acquisition. God is the portion, the propriety of his own; and they labour to have their title clear, their interest firm in him; and the more they have of him, the more they are enlarged after him. The Apostle did not account himself to have apprehended all, when he had gained much; Phil. 3.12, 13. I have not already attained (saith he) I am not already perfect: This advantage he took from what he had gained, to be the more intent and confident in grasping all In seeking God, desire and satisfaction, and satisfaction inflames desire, and this course they hold till the soul be filled up with all the fullness of God. 2. We must seek God early. I. That is first and above all, with the highest intention, the freshest vigour of our renewed faculties and abilities. Paul hath three words to set forth this in the forecited Scripture, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.12, 13, 14. I follow after, in propriety of speeths, I persecute; he that breathed out cruelty before against Christ, with the like and more heat now breathes out love after him, Ireach after, he extends or stretehes himself to the utmost; I press toward the mark, as in a race or battle, when it is towards the end, and the goal or victory is in the eye, men gather together, and put forth all their might, Faint velleities, fleshly wish never reach God; as soon may we cleave a rock with a rool of wood, grasp the wind in our hand, as good woo conjugal love between a man and brute, as draw carnal, dead affections ot close with the living God. Water runs most swiftily and strongly, when it swells over its banks, and is mounted above its channel; so must our souls move and apprehend with most eagerness, when theyare listed on high, and tend to God. 2. Early, that is, tempestiuè, seasonably. Isa. 55 6. Seek the Lord while he may be found, call upon him while he is near. While the Spirit strives lovingly, while the Angel moves the water, while God calls and waits, while grace is dispensed, while the door is open, while the day continues; Isa. 21.12. after that comes eternity; The morning cometh, and then the night, joh. 9.14. wherein no man can work nor seek. The loss of opportunity is an irrecoverable damning loss; the apprehension of it certainly gains the mercy which it tenders. 3. Early, that is, instantly, without delays, deliberations, Gal. 1.11. or reservations; Immediately I conferred not with flesh and blood (saith Paul) not a word more with flesh and blood. Consultation it unseasonable and dangerous, when action is requisite: Satan and corruption will never want arguments, whiles we lend an care, whiles we will hearken to their cross reasonings; we do but animate them, baffle God, and indispose ourselves, while we linger or protract our seeking. 3. We must seek most early and earnostly in afflictions. I. 'Twere good we set ourselves a seeking at the first on set or entrance of trials upon us. A besieged place, if it stands out till it be battered, and mined, and starved, runs a great hazard, and comes of with harder terms of capitulation. It were a desperate adventure to fight against God to the last man. Oh come in, yield to him at the first summons, or discharge he makes against thee: If whips will not serve turn, Scorpions will be added; if gentle strokea prevail not, severity may break us in pieces in a dreadful manner. 2. If our continuance be long, our measures deep in afflictions, we have need to be the more urgent in seeking remedy and shelter with God. A man that is dangerously falling, cries out for help, and lays fast hold on something to stay him up: if our perils are extreme, we should earnestly and resolutely fasten the apprehensive strength of faith on God, On't of the depths have I cried unto thee, Psal. 130.1. O Lord, saith David; deep afflictions should raise up strong affections, loud cries to heaven. The Ark was nearest heaven, when the waters of the flood were at the highest. Our afflictions prove advantages, when they heighten and strengthen our pursuit and apprehension of God. Some scruples may here arise, which must be taken out of the way. Ob. 1. It may be demanded, whether all the godly are in the depths, and are thus brought in by afflictions? Sol. 1. To this I answer: 1. That God doth not confine himself to one method or way of working. He can, and doth sometimes draw home his own by a calm and gentle tracture, without any hideous or violent break: he overcomes, constrains them by love, carries them up on the wings of faith, leads them forth with joy. Yet know withal, what he spoke of learning, Isa. 55.12. may be verified of our spiritual state; If thou wilt apply thyself to study, thou must be a poor man, or like to a poor man; Si animo vacare velis, vel pauperent, vel pauperi similent tress oportet. Seneca. like him in sustaining labours, in restraining sensuality and licentiousness; So if thou wilt seek God in earnest, thou must be brought to it by suffering or sense of misery; or else be reduced to such a pass as they are in that have been so exercised: Thou must be brought to an utter distrust, and displicency of thyself, convinced of the absolute necessity, all-sufficiency and excellency of God: And whether the discovery of Gods surpassing, soul-satisfying goodness, or the manifestation of his displeasure against our sinful vileness be most prevalent to effect this, it matters not, so it be done. 2. 'Tis hard, nay impossible to find any of the Saints that are altogether without a share of sufferings, which they may improve to the more earnest and effectual seeking of God. Petrus mereltur, etc. Peter sinks (saith an Ancient) and is in danger of drowning, which makes him hastily cry out for help to his Master. If thou meetest not with fiery trials, some flashes at least expect: If as yet the sum of thy sufferings is not great, haply there's the more to come, Ye have not yet resisted unto blond, Heb. 12.4. striving against sin. Soldiers to not fight all at once, but every one in his order; thou knowest not how soon thou mayest be set in the front. 3. Saints are of a tender constitution, they are sensible of every stroke from God: a little noise from heaven awakens them. The illiterate vulgar are apt to think that the Sun goes down on the other side of the next mountain, at farthest, that he is dipped in the Ocean. The learned know by good demonstration that that great lightsome body is at a vast distance from them. The godly are quickly and deeply sensible of God's departure and distance from them: In every affliction they tremble a thousand times more at God's displeasure, or withdrawing himself, then at the weight or pain of the suffering: In their trials they look first how the case stands between God and them, and seek him in them as their only support and remedy. Ob. 2. Another scruple offers itself here. It is the complaint of God's dear ones deserted, so overwhelmed with spiritual afflictions, so fast bound in misery and irons, that they think it impossible for them to move towards God: They have sought long, but cannot find him, fished all night, and taken nothing, strained hard, yet still they come short. Sol. Suffer me here a little to insist; the satisfying of one such soul were worth many Sermons, many days of humiliation. If there be any such here, 'twere pity that the spirit of one of them should be out of tune, not able to hold harmony with us this day. For such I have matter, 1. Of Conviction, 2. Of Counsel. 3. Of Corroboration. 1. It will be for their benefit that I discover to them the cause of their distemper. 'Tis true that God doth sometimes of very faith fullness cause his dear ones thus to be afflicted; the reason of his own acts of denial and desertion are known only to himself: 'Tis their part then to submit and tremble, to wait and supplicate. But yet 'twere much if upon due search you should not in yourselves find cause enough of the dejections you complain of. 1. And let me demand, Is it not sin that separates between you and your God, that hides his face from you, that he will not hear, nor be found of you? Sin is the great makebate, and all sins are apt to work the soul to a distance from God, but most of all these. 1. Foul fins committed against light and conscience, which, like a great blow on the head, hurt the faculties, and cause stupefaction or astonishment. 2. Close customary evils, which wind themselves our of the reach of the Word, are not shaken by ordinary trials; so that God must hunt them out by an immediate work upon the Spirit, substracting comforts, and casting in anguish, which will not suffer them to lurk, or lie quiet: When fair warnings prevail not, God frowns and withdraws. What is it then that overwhelms thy spirits and drowns thy comforts? Is it fluctus irruens, August. the violent irruption of a huge wave, a hideous, monstrous lust or sin? No wonder that it staggers and confound thee, till thou art recovered. Is it sentina neglecta, a secret evil, like a leak in the bottom of a ship, hard to be found or long neglected? 'Twill certainly work thee continual cumber, peril and perplexity, till it be discovered and remedied. 2. Is it not thy spiritual pride which causes contention between God and thee? tumors are seldom without Atrophies, without witherings or wastings in other parts of the body. If thou hast a swelling conceit of thy own abilities and achievements, thou wilt have a shriveled heart that will hold but little comfort. 'Tis remarkable to this purpose what Lather writes to Spalatinus touching Melancthou: Melancthou was a man of excellent parts, very servicealbe for Christ's cause; but of a timorous disposition, apt to be overmuch dejected in difficulties: and at that time extremely pensive he was for fear of some sad issues of the great meeting at Auspurg: Luth. in Epist. ad. Spalat. Whereupon Luther wishes his friend to exhort and charge him in his name, Ne fiat Deus, that he make not himself a God: he might seem to be fare enough from aspiring to be a God, who was cast down below the ordinary pitch of a man. But here was his pride, his projects must like the counsels of God unerringly and unchangeably stand, or the cause (as he thinks) was lost, and his spirit sunk. And is it not even so with thee? Thou must have thine own mind, and thine own will in all things (whhich is Gods peculiar) or thou art undone. If thou hast not as quick and clear returns of thy prayers, as much victory over thy lusts, as much sweetness of grace, as much ability for duty, etc. as thou hast fancied or promised to thyself, thou hast nothing at all: if the simple gourd of thine own projects or conceits be smitten and whither, jona. 4 ●. Thou dost well to be angry, to be disconsolate even unto death. This pride of thine will keep thee low, and cost thee dear, till it be truly brought down and mortified. 3. Is not thy distance from God occasioned by spiritual decays? They will certainly bring the soul into distressing languishments or faintness, as the actual abatements of natural vigour by age or sickness take off the appetites and senses from their edge and delight someness about their objects. Thou that hast had thy tender melt and break for sin, and canst now look upon it, and think of it, and act it with dry eyes, yea almost with an unrelenting spirit; will God (thinkest thou) apply healings to thee, and pour in refreshments as heretofore? Thou that hast been on fire in holy zeal, desires and affections, but now thy flames are reduced to a few sparks, raked up in the ashes; will the spirit breathe so sweetly & strongly into thee as formerly? Thou that hast been constant, and in earnest in holy duties, but art now grown formal, remiss, neglective in them; canst thou expect that the Lord should meet thee in them with wont answers and impressions? Briefly, thou that hast lost thy first love in any degree or exercise of it, though the Lord retain his everlasting love to thee in his own purpose, yet how canst thou hope, but that thy unkindness will interrupt the expressions, and blur the evidences of it exceedingly to thy apprehension? Remember therefore from whence thou art fallen recover thyself, and go on in thy former strength, lest the Lord yet departed farther from thee, and refuse to be found of thee. 4. Have I not yet hit upon thy disease, nor discovered the right grounds of it? Perhaps 'tis nothing. Melancholic persons we find are sad they know not why; and some Christians (I grieve to name them) do affect a querulous sullen humour: whereas there's nothing that doth better become or beautify Religion; nothing that more encourages weak ones, confounds insolent ones; nothing that doth more damp temptations, and cherish graces, than a sweet serenity and composedness of spirit, expressed in cheerful walking with God. Strange it is then, that when God tenders peace to men, beseeches to reconciliation, opens his counsels, his compassions, his heart to them should refuse or suspect all, and make it their art to stave off their own mercies, to argue against their own good. Great cares, and great fears, and great distractions they pretend; when indeed it is not the greatness of the cause, but the greatness of unbelief that makes them great. Non magnitude cause, said in credulitatis. Luther. Away with such mannerly infidelity, such wilful winking at the light, if ever thou wilt find God upon thy seeking of him. 2. To conviction let me add counsel to the sad doubting soul. 1. I would advise such an one to be very exact and open in discovering the proper grounds of his distemper. If we meet with a friend, and find his countenance changed towards us, if we read displeasure in his looks, we think thus with ourselves, Why, what's the matter? How have I offended him? Surely there's something amiss; we cast up in our thoughts what cause of distaste we have given him: So when we perceive the, Lord looking strange upon us in any of our approaches or seckings of him, should we not ransack our hearts, sum up our accounts; pry narrowly into our passages, till we have found out what offensive thing hath set us at a distance from him? When Joshua lay upon his face, Iosh. 7.10. lift up his cry for the people when they fell before their enemies, the Lord told him that that was not the way; he must search out the causer of the evil, if he would have him to be with them any more. I tell thee likewise, though thou bury thy soul in the dust of self-afflicting dejections, though thou weep out thine eyes, torture thyself with continual anguish, 'twill be to small purpose, till the thief, the troubler of thy peace be found out and executed. An unskilful Physician making applications without discerning the cause, of the disease, doth but irritate the humours that were quiet, and leaves that which was peccant untouched, whereby the distemper is increased: And though thou feed upon thine own flesh, drink down the most bitter potions, and yet dost regard lessely or willingly spare the predominant peccant, the illaffected humour, thou dost hereby engender more stirs within, and art the farther off from health and soundness. Oh deal candidly with thy poor soul in this case; 'tis in vain to dally or dissemble with an awakened, working conscience. 2. If thy distempers arise rather from conceited then real, grounds, when the flesh hatches scruples of its own, or Satan spitefully injects them to disquier thee; 'tis the best way to repel them resolutely and speedily. I have met with some pertinacious cavillers, who have held it honour enough to them, if a, man of judgement will design to dispute with them, they thereupon harden themselves in their error, and glory in their victory, though they be never so sound confuted. Some cavils or distrusts are best solved by a sharp rejection, whereas gentle or long debates make them more obstinate. We find David angrily expostulating with his spirit, in the like case, Psal. 42 11. Why are thou cast down, o my soul? Why art thou disquieted with in me? 'Twere good for thee to chide thyself our of spiritual frowardness, and to shake off groundless discontentments with indignation. Why wilt thou afflict thyself without a cause, and stand of from thy comforts when they are warranted to thee, In tantum opus est fide, ne causa fidei sit sine fide. and pressed upon thee? True it is (as a pious Divine well notes) that many times the main Want or defect of faith is, that the heart is kept off from believing according to the grounds of faith. 3. Endeavour to esteem worthily, and make much of that which thou hast already found of God. Be not alwaics poring upon thy wants and distresses, but have respect likewise to thy receipts and advancements. Is it nothing that the Lord hath unfetled thee from thyself, and from the dregs of nature? that he hath given thee sight, compunction, hatred of sin? That he hath turned thee about from thy old course, implanted in thee principles of grace, and enkindled in thee long after more grace? That though for present thou canst not find, and clearly obtain, yet thy soul thirsts and pants after God, and will not be satisfied without him? Do not belie the Lord, nor bear false witness against him in denying his goodness and truth towards thee. Thou hast oft times said, Surely I shall one day, even shortly perish and sink under my burdens: Had thine own thoughts been fit to have been credited, thou hadst been in hell long ere this. Bless the Lord, that though he hath hid himself, yet he hath not cast thee off as fare as thou deservest. 4. Be very heedful and scrupulous, as to avoid all sin, so those especially which are most apt to cast in the greatest jars and distastes between God and thy soul, Grieve not the holy Spirit of God, Ephes. 4.30. whereby you are sealed to the day of redemption. How can you expect that the Spirit should seal and comfort you, when you sad and vex him? Men of crazy bodies are temperate and dietical, they abridge themselves of much liberty, which they of more composed healthfulness makeuse of. You me thinks should dread the fire, who have felt how it can burn. You should flee from sin, as from a Serpent, who have had its envenomed stings fixed in your tender spirits. Psal 119.8 I will keep thy Statutes (saith David) O for sake me not utterly: He was then at a distance from God, but he beseeches the Lord not to east him off for ever; and he backs his petition with a rosolution, I will keep thy Statutes, how ever it fares with me, I will be conscionable and constant in obedience. 3. The soul that cannot find God upon seeking, needs supportment. Plentiful and strong grounds whereof we may draw out of God's treasury. 1. Precedents we may propose of many, eminent in grace, dear to God, who have been thus kept oft. We may not omit that transcendent one; where shall we begin but at our head, The Prince of our salvation made perfect in sufferings? Who among all his passions was not quit of this: what else wrung from him those bloody drops, those loud cries? My God, my God, why hast thou forsaken me? From him we may descend to many of his choice members: whence were Johs complaints, david's roar, Hezekiahs chattering, & c? Not from out ward extremities only, but mainly from inward anguish, under the sense of God's absence. Luther seldom fell into any bodily disease, without the addition of some spirituali temptation: For is à tolo mundo, intùs à diabalo & omnibus angelis, ejus patior, Melch. Adam. in vitâ Luther. When the world is most furious against me (saith he) than the devil puts in his claw, and sets a-work all his crew to aggravate my disturbance. We read of one of our own Martyrs, who to the miseries of imprisonment, the expectation of a cruel death, had added more bitter conflicts with the doubts of God's love; and he hardly met with Christ in the clear evidence of favour till he was on his way to the stake. See than thou art not alone: Inquire of the former and later days, converse with God's interpreters and Saints, and they can parallel thy case with examples, in whose consortship thou mayest exceedingly rejoice. 2. Consider God's care and strength in holding thee up when he hides himself from thee. Though thou hast not seen nor felt his presence, yet thou mayest be sure that nothing else could have kept thy soul in such distress. Who but the Lord hath delivered thee from thy former fears, and preserved thee alive in the days of famine? And wilt thou not trust him then for as much as Elias promised the widow? Thus saith the Lord, 1 King, 17.14. the barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the Lord send rain upon the earth. Thy poor pittance of grace (as thou valuest it) thy small, yea imperceptible drops of comfort shall not fail thee in the main, till the Lord send a plentiful influence and increase of both. 'Tis most exceedingly desirable to get into Christ's arms, to enjoy his dearest and closest embraces, yet withal 'tis a noble act of our faith, and an infinite expression of his goodness and strength, Mat. 9.11. when a touch of the hem of his garment makes us whole, when his aid is craved, and his hand stretched forth to catch us when we are sinking. Mit. 14.30.31. 3. Consider for thy supportment, that according to thy capacity and fitness thou shalt be sure to have God come nearer to thee. The Sun is always equally full of light, able at all times to illuminate the whole body of the Moon; but the Moon receives more or less light, according as she is disposed for it in her own course: So the light of God's countenance is able to fill thee with unspeakable and glorious joys, were't thou apted for them. And know it withal, though God's favour be immense, yet the most gracious heart, like a narrow mouthed vessel, takes in the sense of it by drops or degrees. When Christ had been long with his Diseiples, and was ready to departed from them; Non admittit fidei nostrae angustia tam effusam ejus bonitatem, sed necesse est ut paulatim distillet. Calv. in Ps. 51. he tells them, that he had many things to say to them, which they could not then bear; howbeit the Spirit of truth in the process should inform them in more truths, and enlarge them to more apprehensions: He (saith Christ) shall glorify me, for he shall receive of mine, and shall show it unto you. There be many that have received Christ in truth, that have not yet received him in his glory; they must wait longer on the Spirits workings for such blessed discoveries. joh. 16.11, 13.14. Perhaps thou wilt be craving with Moses, Exod. 33.18, 19, 20. I beseech thee show me thy glory; be satisfied likewise with God's answer to Moses, I will make all my goodness pass before thee, but thou canst not see my face and live. It may be as impossible for thee in thy present temper, though gracious, to enjoy clear and full evidences, as it is to see the glory of heaven, whiles thou livest on earth. Sudden or excessive joy hath sometimes occasioned sudden death. The Lord will not pour out the precious liquor of his favour, but where it is taken in to the greatest benefit of the Christian; and when he hath made thee an apt vessel for it, thou shalt have as much of it as thy heart can hold. 4. Add hereunto, that it is very hope full that God doth intent, and will use thy dejections of preparatives to dispose thee to largest exhibitions of himself to thee? Parisiensis doth fitly term a broken, depressed heart, a spiritual vacuity, Vacuum spirituale. Isa. 57.15. a subject emptied, hollowed, made capable of all the good that flows down from heaven. Certain it is that when the lofty God chooses a mansion Wherein he will place his dearest delights; 'tis a spirit shivered to pieces by hamiliation, and made up again by his own tender and strong hand: When he will susten his open and fair looks upon a most lovely object, 'tis upon a poor trembling soul lying at his feet, Isa 66. ●. Pames omnia reddit suavia prater seipsam. Hunger makes every thing sweet but itself, saith the wise Heathen. Thy distempers, though they are not joyous in themselves, but above all other afflictions grievous, yet how do they set thee on to desire, to prise, to welcome God when he comes? Thou that hast sat in most horrid darkness, how sweet will that light to be thee that shall shine from Gods reconeded face? How sweet will the Ordinances be to thee, when thou shalt feel their impression? How sweet will promises be to thee, when thou shalt? experience their strength? How sweet will the Lord be to thee, when thou hast found him after so much sad and solicitous seeking? Ob. 3. It may be farther objected, that the subject. which I now handle is unsuitable to our present time and state. It might have been seasonable for us a while since, in our deep afflictions, our losses and overthrows: now the worst is past, we are even escaped, prosperity flows in upon us. You may say to me, Surely your doctrine is misdated, miscalculated for our Meridian. Sol. 1. I shall answer this as Jeremiah did the prophecy of Hanaiah, Who told the Jews that their yoke was broken, that the vessule of the Lords house should he speedtly restored. Ier, 28.6, 15. AMEN, the Lord dose as you say, the Lord put a period to our miseries, restore and establish our peace. But yet this conceit of yours may be (like that), deluding vision, you may trust malias. 2. For the world at best is an Ocean, deep When cum, but the storm is yet upon us, and we know nor how high the winds and waters may again arise. We know the nature and have had the experience of our troubles: our war is like fire, one blast from God may make the sparks of it (if there were no more left) flee abroad and re-inflame all. 3. Our treasure is not yet safe on shore! Oh what fluctuations and perils is our Religion yet obnoxious to! What is it to save our lumber, while our jewels, our coin, our evidenced are in danger? Grapt our externals in as good a case as we can wish them, I am sure our spirituals are in a perplexed state. I need not mind you how it is with us in Church-government. And surely me thinks there should be some such thing as Church government, and that estentiall to Church-constitution; even the hedge about the vineyard, the polity of Christ's Kingdom, the order in his household. For doctrine, 'tis outbraved, baffled with blasphemies, heresies and strange opinions, Nay, the very life of Religion, the power and practice of godliness, how is it even evaporated into vain janglings crude disputes? 4. If we are so early evaded our afflictions, we should therefore put forth the more earnestness and activity to come clearly off. 'Tis miserably shameful to miscarry in the last act. The Israe lights were within view of Canaan, upon the very borders, yet even then were they wheeled about by their own provocations, put back forty years in the date of their entrance, and the carcases of that whole generation fell in the wilderness. Perditur in puncto, quod non speratur in anno. We may lose that in a day, which we have been many years, seeking and hoping for. I knew a ship worth thousands returned richly laden from the East Indies, which was cast away in an harbour in the west parts of this Kingdom. Surely our very shore, our landing place is full or rocks, And because they are now under the smooth water of our success, and therefore not discirned; or nor so well heeded as they should be when apparent, I shall point out some few of them to you. 1. Our incorrigibleness under judgements. How fitly doth that grave passage of Salvian sutems? We that are corrupted by prosperity (saith he) should be corrected by misery; and if long peace swell us with intemperance, troubles should purge out those redundant humours. But see the contrary; Italy is wasted with ruin but abounding as much in vices and villainies as ever: Romo is besieged and taken, yet as full of blasphemies and abominations as ever: Barbarous Nations have overrun France, yet the French have not exterminated their homebred evils: The Vandals possess Spain, Mùtate quidem sore est, sed non mutate vitlosites. Salu. l. ●. de Gubern. Dei. Spainyards hold on their wickedness as before: Here's a change from happinesss, but no change from sinfulness. As face answers face in the water, so doth this resemble and docipher our times. Is it not strange that the terrors and strokes of the Almighty should not fire men out of the excess and impudence of sin? They are prodigies, monsters of men, Novum mousirl genus esse aliquot etiam in morte vitieses. Idem. l. 7. de Gub: Dei. who for all the dangers and distresses that are upon us, will not above an hair of their pride, a drop of their drunkenvesse, a look of their uncleanness, any thing of their extremity in evil, but so far only as they are enforcedly cut off from fuel for their lust. And is it not so with us for the general? 2. Our unsuitableness to mercies. Our mercies sit about us like saul's armour on David: we know not how to manage them. When that which we desire, pray fow fight for, is put into our hands, we know not what to do with it, or how to improve it. Too like we are to him, who had valour enough to win, but not wisdom enough to use what he had gotten. We are apt to be discontented at, and afraid of out mercies. Some amongst us look sour and pale on our victories, because they are archieved by them whom they disaffect or envy: Others are troubled at peace, lest it should take down their rule, or cut short their gain: Others, abhor Reformation, because it would curb their vices, or cross their opinions. Our very mercies do not please nor suit us. 3. The pretended professed impossibility of a thorough reformation. 'Tis a taking, spreading conceit, hatched and vented by some that would seem wise, and are so for their own ends, that our age is not capable of it: and therefore they project and propose as fit for our temper, a toleration, under the less odious name of a forbearance. And have we expended so many cries and tears; so much creature and blood for a toleration? Why, should we not have Christ's rule? I beseech you let nothing satisfy us but the rule of Christ, and that with greatest exactness and obligation. If unoblique or defective rule should be obtruded on us, with an indulgence from it, what would be so intolerable as such a rule? And who would really need so much forbearance as they that should practise it? I am ignorane of State-mysteries; but holy prudence prompts to us, that the way to facilitate and succeed all affairs, is to carry on religion and God's glory in the first place. 'tis observable that the Israelites in their journey to Canaan moved no further nor faster than the Ark moved; when that went, the Congregation went; when that rested, they rested: Except the Ark be advanced Religion carried on, all our motions though seemingly successful, are but irregular ●sions, not orderly progressions to our desired promised rest. When the people returned from captivity, weak and few in number, in the midst of potent, spiteful enemies, they are set upon it to build the Temple. The wall was built many years after: first the Temple, than the wall, this is God's method: And shall we be first for the wall, and then for the Temple? Yea, all for the wall, und nothing for the Temple? 'Tis better to enjoy Religion in purity in the mouth of danger, then to have it maimed or mired in greatest outward security. If the Temple were re-edified, no doubt Salvation would be for walls and but warks about it: If that be irreparable, what beauty, what strength, what blessing can we expect? I will be bold to affirm, If we are irreformable, we are unsaveable. 4. Another mischief naturally springing from want of Reformation and Discipline, is error. Errors in variety, in swarms enough, if they were but flies, to darken our Sun, we shall find them toads and serpents enough to poison our air, if not crushed. A fat soil and a warm Sun produce multitudes of such vile to some creatures; If errors must pass uncontrolled, if they are warmed in our bosom, not only suffered, but patronised, 'tis no wonder that they grow many and monstrous. These frogs do not only cover the face of the Land, but are gotten into our King's Chambers, into our high rooms and places a Oh the abundance, the impudence of them, both in City and Country! If ever Egypt felt a plague, this is one, and a dreadful one upon us. 5. As a necessary consequence of looseness and error, Divisions break in upon us amain: Dangerous, destructive divisions, scarcely a society free of them; Countries, Cities, Congregations, Families torn in pieces by them Much a do to hold the two confederated, covenanted Nations togethess. And in all; every one widening the differences to the utmost, prosecuting each other with animosity and bitterness; and doing what they can to bend and engage the Public (though to the breaking and undoing of it) to their own humours and interesses. So that if the common enemy were torally suppressed, we might Justly fear, that like Cadnius bis brood, or, the Monsters heads, the cutting off of one division would be the production of many. I might enlarge myself on these particulars, and add many more of the like kind, but for the time. By these hints we may perceive that we are not so clear from dangers, as we are apt to promise ourselves: yea, were it never so well with us, what do we but invite and challenge God to bring us back into deeper miseries than ever we felt, to whip us in to more serious, hearty, unanimous seeking of him. But I hesten to a conclusion. Only give me leave (Right Honourable) to close up your thoughts, and my discourse with a few words immediately to yourselves. I will not prescribe or press any upon you, touching your personal duties: you hear much and often of that, and I pray it be to good purpose. I shall say before you something that concerns you in common with all Christians; Indeed the height of your condition should put you on to a speciality and precedency in the manner. Julian the Apostate made a constitution, that his Precedents and Governors of Cities or Armies, when they entered their Temples, should lay aside their state, their ensigns of honour, and mingle themselves with the rest in their Idol-service. Indeed civil respects and differences are fit and needful: Religion equals and binds all in the things of God. If I were to speak to the; King and to the Queen on such a day as this, Icr. 13.18. I must say to them as the Prophet, Humble yourselves, sit dowm in that dust. All that I have to say to you, is what my text speaks, Seek the Lord, seek him early, early in afflictions, whether presonall or public. To stir you up to this, consider, 1. You should be most earnest in seeking, because you may be most successful in achieving. You have the largest adventure in the common bottom, and may expect the richest returns. The greater the luminary, the more the light, the larger the vessel is, the more liquor will it contain. How much of God will your noble spirits hold, when they are heightened and made capacious by grace? And if you put forth yourselves as you ought in obtaining God for the Kingdom, your shares of blessings and privileges in him will be eminent, far above the ordinary. 2. As you may gain most of God, so you have most to lose, if we should miss him, or be deprived of him. Creatures that live with least pleasure, die with least pain. The Insect, the Worm, the poor creeping thing lives a feeble, faint life, and dies without much ado. They that have strong hearts commonly have stiff pangs, and are long a dying. Afflictions must needs be very sensible to you, very impressive upon you: therefore they should send you early, earnestly, mightily to God. 3. You should be forward, yea, foremost in seeking God, that you may lead and draw on others to do the like; like the great wheel in the watch, that puts the lesser into motion. I may say as Paul in another case, 2 Cor. 9.2. Your zeal will provoke many. Eminent grace in eminent persons is like light in the Admiral, fit for the fleet to follow; like beanty in the face, open and conspicuous, apt to attract admiration and love. Birds in their flight, beasts in the wilderness put the strongest foremost, to break the way and facilitate the passage to the rest. 'Twould be a blessed improvement of your strength, your superiority above others, to go before them, and help them onwards in the ways of holiness, an higher honour then to lead Armies, or govern Kingdoms. It even broke David's heart in his banishment, Psal. 42.4. that he could not be with the multitude to go with them, before them, to the house of God. Oh that every one of you would speak and do according to that of the Prophet I Come, Zech. 8.21. and let us go speedily to seek the Lord, I will go also. And let all of us (Beloved) turn Seekers in good earnest; I mean in the old, the good, the tied way. We that are now before the face of our God, to humble cour souls, to pour out our requests, to renew our vows to God, our peace with God; let it be our great resolution, our main design to seek him, to get into his mind, his bosom, his heart; and to get him into the possession of our faith: in this, let us raise up our spirits to an higher strain than ever; let's do it early, instantly, from this very moment set about it with fresh and renewed intentions and endeavours. And let all our afflictions present or possible, personal or public, with more vehement desires, more importunate long and strive put us upon this great task of seeking our God. So seeking him we shall be sure to find him; and find him we shall to be the joy of our hearts, our invaluable treasure, our strong salvation, our exceeding great reward. FINIS. Erratum. Pag. 5.1.35. for goodness, r. goodwed.