The next now is : —
2. They seek Mm with the whole heart.
This is fitly subjoined to the former for a double reason ; partly, because the end of God's testimonies is to direct us how to seek after God, to bring home the wandering creature to its centre and place of
VeR% 2.] SERMONS UPON PSALM CXIX. 21
rest; partly, because whoever keeps the commandments of God, lie will be forced to seek God for Ho:ht and help.
Obedience doth not only qualify us for communion with God, but (where it is regarded in good earnest) necessitates us to look after it ; for we cannot come to God without God ; and therefore, if we would keep his testimonies, we must be seeking of God. Well, then — ■
I)oct. 2. Those that would be blessed must make this their business, sincerely to seek after God.
1. Observe the act of duty ; they seeh the Lord.
2. The manner of performance, ivith the lohole heart. First, What it is to seek the Lord.
1. To seek the Lord presupposeth our want of God : for no man seeks what he hath, but for what he hath not. All that are seeking are sensible of their want of God. For instance, when we begin to seek him at first, it begins with a sound remorse and sense of our natural estransrement from him. The first work and great care of re- turning penitents is to inquire after God. So long as men lie uncon- verted, they are wholly neglectful of him, and think they do not want God : Ps. xiv. 2, * Tliere is none that understands and seeks after God.' They have no affection or desire of communion with God. They seek such things as their hearts lust after, but it is not their desire or care to enjoy God. But when the conversion of the Jews is spoken of, Hosea iii. 5, it is said, ' They shall return and seek the Lord their God.' At first conversion men are sensible of their great distance from God, and are troubled they have been so long strangers to him. Go to another sort of seekers, they are sensible of the same thing ; in case of desertion it is clear: Cant. v. 6, ' My beloved had Avithdrawn himself, and was gone ; I sought him, but I could not find him.' They never begin to recover until they are first sensible of their loss ; when they see Christ is gone, they are left dead and comfortless ; yea, all be- lievers, their seeking or looking after communion with God is grounded upon a sense of want in some degree and measure ; it is little they have in comparison of what they want and expect ; and therefore still the children of God are a generation of seekers, that ' seek after God,' Ps. xxiv. G ; whatever they enjoy, they are still in pursuit of more. They are always breathing after God, and desire to enjoy more com- munion with him. A wicked man is alwavs runninfr from God, and is never better than when he is out of God's company, when he is rid of all thoughts of God. He runs from his own conscience, because he finds God there ; he runs from the company of good men, because God is there — holy conference is as a prison ; he runs from ordinances, because they bring God near to his conscience, and put him in miwl of God : he avoids death, because he cannot endure to be with God. But men that have a sense and want of God upon them, will be in- quiring and seeking after him.
2. This seeking may be known by the things sought. AVhat do we seek for ? Union and communion with God : Ps. cv. 4, ' Seek the Lord and his strength ; seek his face for evermore.' It is an allusion to the ark, which was a pledge of God's favourable and powerful pre- sence'; so that which we seek after is God's favourable and powerful presence, that we may find the Lord reconciled, comforting and quicken- in": our heart. Communion with God is the main tliinir that we seek
22 SERMONS UPON PSALM CXIX. [SeK. II.
after, as to tlie enjo3'ment of his f^ivonr in the acceptance of our per- sons and pardon of our sins. This is that the man of God expresseth, in his own name and in the name of all the saints : Ps. iv. 6,7, ' Lord, lift thou up the light of thy countenance upon us ;' that God Avould display his beams of favour upon the soul. So Ps. Ixiii. 3, ' Thy favour is better than life.' And then his strength too, that he may subdue our corruptions, temptations, enemies, Micah vii. 19 ; and that he may supply our wants inward and outward by his all-sufiicienc}^ Phil. iv. 19. God telleth Abraham, ' I am God all-sufficient ; walk before me, and be thou perfect.'
3. The formality of the duty may be explained wdtli respect to graces and ordinances. It consists in the exercise of grace, and in the use of ordinances.
[1.] The exercise of grace — faith and love. (1.) Faith is often ex- pressed by terms of motion — coming, running, going, seeking. Thus is the whole tendency of soul towards God expressed by terms that are proper to outward motion. Coining notes our serious resolu- tion and purpose to make after God. Going notes the practice or progress in that resolution. Bunning notes the fervour and earnest- ness of the soul to enjoy God. And seeking^ that notes our diligence in the use of means. That faith is implied in seeking appears by comparing these two scriptures : Isa. xi. 10, ' To it shall the Gentiles seek.' Now when this is spoken of in the New Testament, it is ren- dered thus, Rom. XV. 12, ' In him shall the Gentiles trust.' So that it notes confidence and hope. (2.) It notes love, which is exercised herein, which puts upon sallies and earnest egressions of soul after the party loved : Ps. Ixiii. 8, ' My soul follows hard after thee.' It is grie- vous to those who love God to think of separation from him, or to forbear to seek after him. The great care of their souls is to find God, that he may direct, comfort, strengthen, and sanctify them, and to have sweet experience of his grace. Thus the spouse ' sought him whom her soul loved,' and gave not over till she found liim.