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 Kingdome of Israel: to them was his Ministery properly and immediatly directed. And for the season of it, it fell upon their last and worst times; when they were confirmed and obstinated in sinfulnes, and were falling headlong into de­served ruine. Most conjecture that he overlived their finall de­solation; and saw the execution of the judgements upon them, which himself had foretold. The Lord will not leave him­self without witnes 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, then they that goe down to the pit laden with warnings from Heaven, as it were in despight of the means that God useth to reclaim and save them. This Prophet ha­ving to deal with such a people, at such a time, sutes his Mi­nistery to their state; his sermons contain large catalogues, [Page 2]high aggravations, home convictions of their sinnes; plain detections, impartiall arraignments of all sorts of sinners; none are spared, neither Princes, priests, nor people: he proclaims against them all from God stern controversies, shamefull divorces, fatall and irrecoverable overthrowes. Yet amongst these dreadfull thunderclaps, he intermixes and sprinkles some sweet drops: he lets fall some refreshing men­tions of Christ, of Gospel-grace and priviledges, of Gods 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 parcells or re­liques, which he snatches out of the burnings 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 Gods dear ones out of the middest of ruine.

1. Consider what God doth: that is expressed in the be­ginning of this 15 ^th verse, I will goe and return to my place (saith he) Humanitùs dictum, God speakes like a man, threatens a departure, a withdrawing of him­selfe, of his presence, his influence for good, both in waies of mercy and judgement: and better it were that the heart were torn out of the body, that the Sunne should drop out of heaven, then God should be so lost or hid. A like ex­pression we have, Deut. 32.20. I will hide 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 doe 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 terme, very comprehen­sive; [Page 3]it contains the task, the drift, the summe 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 prize 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, generall 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 out-let or manifesta­tion of the affections. The gracious soul strains after intimate acquaintance, close communion with God: nothing will satisfie but the discovery and participation of his open smiling face, his mysterious depths, his bosome counsels, his speciall 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 earnestnesse 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 hide my face till they acknowledge their offence; donec delin­quant, is the proper reading, till they yield themselves guilty, they are convinced of the sinfulnesse, and sensible of the mis­chief of sin: Donec deficiants, or dispereant, as others render it, till they are undone, reduced to extremities, till they finde 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 literall and proper sense they are intended, and to be referred to the Israelites and Jewes in those times, [Page 4]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 perversenesse and falshood, who in their prosperity were regardlesse of God, but in their affliction were beaten to an enforced and pretend­ed seeking of him: or, by way of encouragement, to animate and perswade 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 assaies 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 finde them take the direct and thorow course to come up to God: Indeed the Se­ptuagint and some other Translatours and Expositours 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 binde us up, &c. And what are these but the true and proper breathings forth of conversion and faith? It is not unusuall 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 possesse the [Page 5]guilt, and feel the smart of their sins, to exercise them with fiery trials, sharp tribulations, to leave them, as it were, at a losse: 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, then they that watch for the morning; then their cries are loud, their groans deep, their prizings high, their apprehensions strong, their pursutes eager and restlesse, till satisfied. So that the way is open to this plain observation.

Gods 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 peeces under cruell bondage in Aegypt; then they sighed, they groaned, they cried in the distresse, Exod. 2.23, 24, 25. they remembred their God to purpose; and God remembred them and his Covenant, looked upon them with respect and pity. When the Lord had hewed a way of escape for them thorow the bowels of their oppressours, and had brought them to the utmost brinke of deliverance; there they encounter the most hideous strait, are shut up into seemingly inextricable dan­ger: The sea is before them, an armed, enraged multitude behinde 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 doe we finde them reduced, brought home by scourges and miseries? They that in their fulnesse and fatnesse, wantonly kick against God, Deut. 32.14. and lightly esteem the rock of their salvation; in their extremities are made to know and prize 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 goodnesse, his gracious thoughts in their return; see how he prepares them for the mercy: Ier. 29.10.140. Ye shall seek me and finde me, when ye shall search for me with [Page 6]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 doe we not finde 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 it self drowns; it will rather put forth a holy impetuousnesse or unmannerlinesse; though it seem rude, it will, as it were, rouze 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 faithfull, 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 finde a carcase only, and behold, the unexpected ravishing news of his resurrection. Ioh. 20.1. When Christ seems to be under ground (then all our joyes must needs be buried with him) let us hie 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 dismall dismaies.

To these instances I might adde 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 condescention to the meannesse or low­nesse [Page 7]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 down-cast state and heart, are best suted to Gods 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 sute 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 sould, 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 atchievements.

2. Our God is a consuming fire, a dreadfull majesty; Heb. 12.29. who can stand in his sight, when he is angry? Yet whither shall we goe from his presence? They that know the power of his wrath, and fear his displeasure more then 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 Gods favour; no mise­ry so unsufferable, as his absence, his frowns. The way to e­vade Gods stroke is not to flee from him, but to get within him: he hath long hands which can reach to the bottome 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 bosome, 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 tender-hearted 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 [Page 8]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 dealings 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 waies 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 intend in our trials, but to curb and check our extravagancies, to awaken our languish­ing faculties, to excite and exercise our graces, to enflame our desires, to enlarge our longings 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, then he flows in with heavenly sweets, and satifies his seeking servants above all that we can ask or thinke. The truth is clear then: Our God is high in glory and excellency, and must be sought in humility: He is dread­full in displeasure, and must be approached with trembling: He is gracious in his intentions and dealings with his own, even when he smites them, and must be apprehended with greedines 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 usefull for our present time and occa­sion. Ʋse 1 We have long been in an afflicted State; and we are met to day to afflict our soules, to humble them un­der Gods mighty hand, to seek him in a most solemn man­ner. And doe we finde our afflictions to be spurrs and goads to prick us on, and put us forward in our pursute? 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 Gods 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 [Page 9]evils make them disregard or shunne him. 'Tis brutish bold­nesse, yea little lesse then devillish obstinacy to cut-face Gods fury: Nay, those miserable spirits believe and tremble: Iam. 1.12. What shall we thinke 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 bitternesse of death is past, let God doe his worst. 1 Sam. 15.32. Of all judgements tremble at a heart that cannot tremble under judgements.

2. This uncases their falshood that fling off from God in despair, and let fall their mindes 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 shrinke in their spirits, and give up God as lost, Iob 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 good­nesse and happinesse; yet, when he is surprized 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 commeth upon him? Will he delight himself in the Al­mighty? Will he alwaies 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 veryest hy­pocrites or carnall 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 undoe or crush them with inward terrours, or outward inflictions; whiles all goes well with thé, or no heavier things befall them, then what they can bear by their ordinary succours, or break thorow 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 dependances, canst thou then stay thy [Page 10]self upon God? There's nothing dishonourable or di­spleasing to God then to slinke from him, and seek sinister helps in necessities; to goe along with him in the ordinary current, the smooth way of his providence; but when any e­minent obstacle or crosse, any paslage 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 sel­dome or never come in to God, till they are scourged or pres­sed to it by misery. This we finde condemned in the Israelites by the Pasalmist: When God shew them then they sought him, they returned and enquired early after God, they remembred that God was their rock, Pasa. 78.34.37 and the high God their redeemer: Neverthelesse 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 stedfast in his Covenant. They prove treacherous in seeking God, that are meerly 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 counsell, managed their affairs with most wisdome 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 successe pressed by Gods hand? Tis more ingenuons, more filiall to be wone, then to be whipt 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 eudg­elled like slaves. Let it not be said of us, that our righteous­nesse 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 successe. I cannot but point out to you some apparent abatements, some decayes of our first love, since God hath lightned our burdens, and flown in upon us with favour.

[Page 11] 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, fastidiousnesse in them? Oh the flames, the meltings, 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 tenents, that give them out as legall) the very vitals of them, the practicall 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 Gods 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, then armies. Gal. 4.15. But where is now that blessidnesse? How many are there now that thinke them fit to be laid aside as uselesse, yea, cast off as burthens?

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 doe all for which the Lord should send to us. The most plain-dealing, 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 prested by the argument, renounced his Pater noster, and resolved to say it no more. They doe in earnest renounce all religion, and fear of God, that thinke themselves too high for the admonitions and directions of the word. Oh never let that of the Prophet be verified of us; I spake unto thee in thy prosperity, but thou saidst, I will not hear. Ier. 22.21.

3. In our afflictions we were so serious and forward in seeking God, that we were willing to bring our selves up, and binde our [Page 12]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 carefull now to pay them? Surely to many the Covenant is like mariners vows in a storm, as sick-bed 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, usefull only for politike respects. So that 'tis become little lesse then a disgrace, a crime consciouably to urge to assert to keep our Covenant. Oh the strange, the wofull recesse we have made made from God in this behalfe I Except we speedily and thorowly recover our selves, what can we expect, but that the Lord should certainly and severely a­venge upon us the quarrell of his Covenant?

4. In our afflictions we were early and earnest in seeking God, and turning to him by actuall Reformation. Then the publike professions, protestations, overtures were mainly for reformation: that they carried in their front, and in their bowels: the breathings 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 successe, that makes us uncapable of our greatest mercy! We fight and overcome abroad, and shall we indulge profanenesse, loosenesse, blasphemy, heresie, confusion in our own bowels? 'Tis a heavy disadvantage to conquer enemies, and intharall our selves to pride, or passion, or humour, Sueton. in vird Calig. or insolency. 'Tis storied of Caligula, that pre­tending to come against this Island, he leavied a great Army at the vast expences of the State, and leading them to some place on the Belgique shore, he commanded them to charge the Britains, by brandishing their weapons, and casting their piles into the sea, and afterwards to gather up the shels on the sand, and so returned in triumph, bearing away the spoils of the Ocean. Such an expedition, such a victory, such a tri­umph [Page 13]should I esteem it, where Religion, Reformation ride not in the chief Chariot. I speak not this to undervalue our victories: I desire to magnifie them with my soul, and to magnifie 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 sinfulnesse, if we thus pervent and poyson to our selves such eminent mercies. I might multiply particulars of this nature, but that I fear I should transgresse 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 needfull it is that we be directed and excited to re-inflame our spirits, to recover our first love, to better and go thorow with our beginnings.

To this purpose suffer the word of Exhortation. Ʋse 2 For the sub­stance whereof I shall not goe 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 minde, when we prove what is the good, the acce­ptable, the perfect will of God. Strive to be intimately ac­quainted with his solid, saving truthes. There is in these our dayes 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 Messias; 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, Ioh. 5.39. Search the Scripture (saith Christ) for they are they that testifie of me. As diamonds are fittest to cut diamonds: so Gods 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 errous, in the wilde uncouth path of self-opi­nion. The humble, simple, spitituall enquiry into the word, brings the soul into Gods fecrets.

2. Dive into the heart of God, Psal. 105.4. Seek the Lord and his [Page 14]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 bosome, The Spirit searcheth and discloseth all things, [...] I Cor. 2.10. even the deep things of God: The re­conciled minde, the saving purposes, the heart-love of God.

3. Seek the glory of God. Seek him for himself; seek him to give up our selves 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 Winne him; and withall 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 holinesse, his work upon themselves, as well as at mercy and priviledges from him.

4. Seek God to finde 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 interesse 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 enflames desire, and this course they hold till the soul be filled up with all the fulnesse 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 speeth, 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 presse toward the mark, as in a race or bat-tell, [Page 15]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 wishings never reach God; as soon may we cleave a rock with a rool of wood, grasp the winde in our hand, as good wooe conjugall love between a man and brute, as draw carnall, dead affections ot close with the li­ving God. Water runs most swiftily and strongly, when it swels over it's bankes, and is mounted above it's cha­nell; so must our souls move and apprehend with most eagernesse, when they-are listed on high, and tend to God.

2. Early, that is, tempestivè, seasonably. Isa. 55 6. Seek the Lord while he may be found, call upon him while he is neer. While the Spirit strives lovingly, while the Angel moves the water, while God cals 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, Ioh. 9.14. where­in no man can work nor seek. The losse of opportunity is an ir­recoverable damning losse; the apprehension of it certainly gains the mercy which it tenders.

3. Early, that is, instantly, without delaies, deliberations, Gal. 1.11. or reservations; Immediately I conferred not with flesh and bloud (saith Paul) not a word more with flesh and bloud. 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 crosse reasonings; we doe but animate them, baffle God, and indispose our selves, while we linger or protract our seeking.

3. We must seek most early and earnostly in afflictions. I. T'were good we set our selves a seeking at the first on set or entrance of tryals 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 termes of capitulation. It were a desperate adventure to fight against God to the last man. Oh come in, yeeld to him at the first summons, or discharge he makes against thee: If whips will not [Page 16]serve turn, Scorpions will be added; if gentle strokea prevail not, severity may break us in peeces in a dreadfull 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 laies 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, Ont 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 neerest heaven, when the wa­ters of the floud were at the highest. Our afflictions prove advantages, when they heighten and strengthen our pursute 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 breakings: he overcomes, constrains them by love, carries them up on the wings of faith, leads them forth with joy. Yet know withall, what he spake of learning, Isa. 55.12. may be verified of our spirituall state; If thou wilt apply thy self to study, thou must be a poor man, or like to a poor man; Si animo vaca­re velis, vel pauperent, vel pauperi similent tresse oportet. Seneca. like him in sustaining labours, in restrain­ing sensuality and licentiousnesse; 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 passe as they are in that have been so exercised: Thou must be brought to an utter di­strust, and displicency of thy self, convinced of the absolute necessity, all-sufficiency and excellency of God: And whe­ther the discovery of Gods surpassing, soul-satisfying goodnes, or the manifestation of his displeasure against our sinfull vilenes be most prevalent to effect this, it matters not, so it be done.

[Page 17] 2. 'Tis hard, nay impossible to finde any of the Saints that are altogether without a share of sufferings, which they may improve to the more earnest and effectuall seeking of God. Petrus merel­tur, &c. Peter sinkes (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. Souldiers 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 Gods departure and distance from them: In every afflicti­on they tremble a thousand times more at Gods 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 it self here. It is the com­plaint of Gods dear ones deserted, so overwhelmed with spi­rituall afflictions, so fast bound in misery and irons, that they thinke it impossible for them to move towards God: They have sought long, but cannot finde 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 dayes 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 Counsell.
• 3. Of Corroboration.

[Page 18] 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 fulnesse cause his dear ones thus to be afflicted; the reason of his own acts of deniall 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 your selves finde cause enough of the dejecti­ons you complain of.

1. And let me demand, Is it not sinne that separates be­tween you and your God, that hides his face from you, that he will not hear, nor be found of you? Sinne 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 winde 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 withdrawes. 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 bottome of a ship, hard to be found or long neglected? 'Twill certainly work thee continuall cumber, perill and perplexity, till it be disco­vered and remedied.

2. Is it not thy spirituall pride which causes contention be­tween God and thee? Tumours are seldome without Atro­phies, without witherings or wastings in other parts of the body. If thou hast a swelling conceit of thy own abilities and archievements, thou wilt have a shrivelled 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 Christs [Page 19]cause; but of a timerous 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 farre 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 sunke. And is it not even so with thee? Thou must have thine own minde, 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 sweetnesse of grace, as much ability for duty, &c. as thou hast fancied or promised to thy self, thou hast nothing at all: if the simple gourd of thine own projects or conceits be smitten and wither, Iona. 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 spirituall decaies? They will certainly bring the soul into distressing languishments or faintnesse, as the actuall abatements of na­turall vigour by age or sicknesse take off the appetites and sen­ses from their edge and delight somenesse about their objects. Thou that hast had thy tender meltings and breakings for sin, and canst now look upon it, and thinke 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 bin constant, and in earnest in holy duties, but art now grown formall, remisse, neglective in them; canst thou expect that the Lord should meet thee in them with wonted answers and impressions? Briefly, thou that hast lost thy first love in any degree or exer­cise [Page 20]of it, though the Lord retain his everlasting love to thee in his own purpose, yet how canst thou hope, but that thy unkindenesse will interrupt the expressions, and blur the evi­dences of it exceedingly to thy apprehension? Remember therefore from whence thou art fallen recover thy self, and go on in thy former strength, lest the Lord yet depart 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. Melancholike per­sons we finde are sad they know not why; and some Christi­ans (I grieve to name them) doe affect a querulous sullen hu­mour: whereas there's nothing that doth better become or beautifie Religion; nothing that more encourages weak ones, confounds insolent ones; nothing that doth more damp tem­ptations, and cherish graces, then a sweet serenity and com­posednesse of spirit, expressed in chearfull 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 greatnes of the cause, but the greatnes of unbelief that makes them great. Non magnitu­de cause, sed in credulitatis. Luther. Away with such mannerly infidelity, such wilfull winking at the light, if e­ver thou wilt finde God upon thy seeking of him.

2. To conviction let me add counsell 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 finde his countenance changed towards us, if we read displeasure in his looks, we think thus with our selves, Why, what's the matter? How have I offended him? Surely there's something amisse; 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 [Page 21]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 thy self with continuall an­guish, 'twill be to small purpose, till the thief, the troubler of thy peace be found out and executed. An unskilfull 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 encreased: And though thou feed upon thine own flesh, drink down the most bitter potions, and yet doest regard lessely or willingly spare the praedominant peccant, the ill-affected hu­mour, thou dost hereby engender more stirs within, and art the farther off from health and soundnesse. 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 reall, grounds, when the flesh hatches scruples of it's own, or Satan spitefully injects them to disquier thee; tis the best way to re­pell them resolutely and speedily. I have met with some perti­nacious cavillers, who have held it honour enough to them, if a, man of judgment will design to dispute with them, they there­upon harden themselves in their errour, and glory in their vi­ctory, though they be never so soundly confuted. Some cavils or distrusts are best solved by a sharp rejection, whereas gentle or long debates make them more obstinate. We finde David angerly expostulating with his spirit, in the like case, Psal. 42 11. Why are thou cast down, ô my soul? Why art thou disquieted with in me? 'Twere good for thee to chide thy self our of spirituall frowardnesse, and to shake off groundlesse discontentments with indignation. Why wilt thou afflict thy self 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 [Page 22]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 receits and advancements. Is it nothing that the Lord hath un­fetled thee from thy self, and from the dreggs 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 longings after more grace? That though for present thou canst not finde, 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 witnesse against him in denying his goodnes and truth towards thee. Thou hast oft times said, Surely I shall one day, even shortly perish and sinke under my burdens: Had thine own thoughts been fit to have been credited, thou hadst been in hell long ere this. Blesse the Lord, that though he hath hid himself, yet he hath not cast thee off as farre as thou deservest.

4. Be very heedfull and scrupulous, as to avoid all sin, so those especially which are most apt to cast in the greatest jarrs 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 healthfulnes 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 it's invenomed 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 finde God upon seeking, needs sup­portment. [Page 23]Plentifull and strong grounds whereof we may draw out of Gods treasury.

1. Presidents 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 bloudy drops, those loud cries? My God, my God, why hast thou for saken me? From him we may descend to many of his choice members: whence were Johs complaints, Davids roarings, Hezekiahs chattering, &c? Not from out ward extremities only, but mainly from inward anguish, under the sense of Gods absence. Luther seldome 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) then the devil puts in his claw, and sets awork 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 cruell death, had added more bitter conflicts with the doubts of Gods love; and he hardly met with Christ in the clear evidence of favour till he was on his way to the stake. See then thou art not alone: Enquire of the former and later daies, converse with Gods interpreters and Saints, and they can parallel thy case with examples, in whose consortship thou maiest exceedingly rejoyce.

2. Consider Gods care and strength in holding thee up when he hides himself from thee. Though thou hast not seen nor felt his presence, yet thou maiest be sure that nothing else could have kept thy soul in such distresse. Who but the Lord hath delivered thee from thy former fears, and preserved thee alive in the daies 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 barrell of meal shall not waste, neither shall the cruse of oil fail, untill 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 plentifull influence and encrease of both. [Page 24]'Tis most exceedingly desirable to get into Christs arms, to enjoy his dearest and closest embraces, yet withall 'tis a noble act of our faith, and an infinite expression of his goodnesse 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 fitnesse thou shalt be sure to have God come near­er to thee. The Sun is alwaies equally full of light, able at all times to illuminate the whole body of the Moon; but the Moon receives more or lesse light, according as she is disposed for it in her own course: So the light of Gods countenance is able to fill thee with unspeakable and glorious joyes, wer't thou apted for them. And know it withall, though Gods fa­vour be immense, yet the most gracious heart, like a narrow mouthed vessell, takes in the sense of it by drops or degrees. When Christ had been long with his Diseiples, and was ready to depart from them; Non admittit fidei nostrae angustia tam effusam ejus bonitatem, sed necesse est ut paulatim distil­let. Calv. in Ps. 51. he tels them, that he had many things to say to them, which they could not then bear; howbeit the Spirit of truth in the processe should enforme them in more truths, and enlarge them to more apprehensions: He (saith Christ) shall glorifie me, for he shall receive of mine, and shall shew 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 discover ries. Ioh. 16.11, 13.14. Perhaps thou wilt be craving with Moses, Exod. 33.18, 19, 20. I beseech thee shew me thy glory; be satisfied likewise with Gods answer to Moses, I will make all my goodnesse passe 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 liquour of his favour, but where it is taken in to the greatest benefit of the Christian; and when he hath made thee an apt vessell for it, thou shalt have as much of it as thy heart can hold.

[Page 25] 4. Adde hereunto, that it is very hope full that God doth in­tend, and will use thy dejections of preparatives to dispose thee to largest exhibitions of himself to thee? Parisiensis doth fitly terme a broken, depressed heart, a spirituall 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 peeces 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 it self, saith the wise Heathen. Thy distempers, though they are not joy ous in themselves, but above all other afflictions grievous, yet how do they set thee on to desire, to prize, to welcome God when he comes? Thou that hast sate in most horrid darknesse, 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 sollici­tous seeking?

Ob. 3. It may be farther objected, that the subject. which I now handle is unsutable to our present time and state. It might have bin 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 prophecie 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 malia.

2. For the world at best is an Ocean, deep When cum, but [Page 26]the storm is yet upon us, and we know nor how high the windes 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 coyn, 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 minde 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 Christs Kingdom, the order in his houshold. For doctrine, 'tis out­braved, baffled with blasphemies, heresies and strange opini­ons, Nay, the very life of Religion, the power and practice of godlinesse, 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 earnestnes and activity to come clear­ly off. 'Tis miserably shamefull to miscarry in the last act. The Israe lites were within view of Canaan, upon the very bor­ders, yet even then were they wheeled about by their own pro­vocations, put back fourty years in the date of their entrance, and the carcases of that whole generation fell in the wildernes.

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 shoar, 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 incorrigiblenes under judgements. How fitly doth [Page 27]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 ruine but abounding as much in vices and villanies as ever: Romo is befieged and taken, yet as full of blasphemies and abominations as ever: Barbarous Nations have over-run France, yet the French have not exterminated their home-bred evils: The Vandals possesse Spain, Mùtate quidem sore est, sed non mutate vitlosi­tes. Salv. l. [...]. de Gubern. Dei. Spain­yards hold on their wickednes as before: Here's a change from happinesss, but no change from sinfulnesse. As face an­swers face in the water, so doth this resemble and docipher our times. Is it not strange that the terrours and strokes of the Almighty should not fire men out of the excesse 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 uncleannes, any thing of their extremity in evil, but so far only as they are enforcedly cut off from fewell for their lust. And is it not so with us for the generall?

2. Our unsutablenesse to mercies. Our mercies sit about us like Sauls 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 sowr 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 crosse their opinions. Our very mer­cies do not please nor sute us.

3. The pretended professed impossibility of a thorow 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 [Page 28]and propose as fitter for our temper, a toleration, under the lesse odious name of a forbearance. And have we expended so many cries and tears; so much creature and bloud for a to­leration? Why, should we not have Christs rule? I be­seech you let nothing satisfie us but the rule of Christ, and that with greatest exactnesse 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 Gods glory in the first place. Tis observable that the Israelites in their journey to Canaan moved no further nor faster then 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 succesfull, 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, spightfull enemies, they are set upon it to build the Temple. The wall was built many years after: first the Temple, then the wall, this is Gods 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 wals 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 errour. Errours in variety, in swarms enough, if they were but flies, to darken our Sun, we shall finde them toads and serpents enough to poyson our air, if not crushed. A fat soyl and a warm Sun produce multitudes of such vile to some creatures; If errours must passe uncon­trolled, [Page 29]if they are warmed in our bosome, not only suffered, but patronized, tis no wonder that they grow many and mon­strous. These frogs doe not only cover the face of the Land, but are gotten into our Kings Chambers, into our high rooms and places a Oh the abundance, the impudence of them, both in City and Countrey! If ever Aegypt felt a plague, this is one, and a dreadfull one upon us.

5. As a necessary consequence of loosnesse and errour, Di­visions break in upon us amain: Dangerous, destructive di­visions, scarcely a society free of them; Countreys, Cities, Congregations, Families torn in peeces 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 bitternesse; and do­ing what they can to bend and ingage the Publike (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 my self on these par­ticulars, and add many more of the like kinde, but for the time. By these hints we may perceive that we are not so clear from dangers, as we are apt to promise our selves: yea, were it never so well with us, what do we but invite and challenge God to bring us back into deeper miseries then 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 your selves. I will not prescribe or presse any upon you, touch­ing your personall 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 Presidents and Governours of Cities or Armies, when they entred their Temples, should [Page 30]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 needfull: Religion equals and bindes 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 Propher, Humble your selves, 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 affictions, whe­ther presonall or publike. To stirre you up to this, con­sider,

• 1. You should be most earnest in seeking, because you may be most successefull in atchieving. You have the largest adventure in the common bottome, and may expect the rich­est returns. The greater the luminary, the more the light, the larger the vessel is, the more liquour will it contain. How much of God will your noble spirits hold, when they are heightned and made capacious by grace? And if you put forth your selves as you ought in obtaining God for the Kingdome, your shares of blessings and priviledges 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 misse 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 Ad­mirall, 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 wildernesse put the strongest [Page 31]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 goe before them, and help them onwards in the waies of holinesse, an higher honour then to lead Armies, or govern Kingdoms. It even broke Davids 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 doe 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 tight 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 minde, his bosome, his heart; and to get him in­to the possession of our faith: in this, let us raise up our spirits to an higher strain then ever; lets doe 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, personall or publike, with more vehement desires, more importunate longings and strivings put us upon this great task of seeking our God. So seeking him we shall be sure to finde him; and finde him we shall to be the joy of our hearts, our invalu­able treasure, our strong salvation, our exceeding great reward.