The Advantage of Afflictions, Sermon
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 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, 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 15th 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; 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, 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 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 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 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 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 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 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. 78.34.37and 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.
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 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 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 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, foreign 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,foreign 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, 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 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.
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.
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 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 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 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 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. 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. '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.
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 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.
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 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 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 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, 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 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 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.
FINIS.
Erratum. Pag. 5.1.35. for goodneſſe, r. goodwed.
End of the text · Gaspar Hickes, The Advantage of Afflictions (1645)