I have spoken this to show why the children of God are called the generation of them that seek him.
3. The third thing that may be called seeking of God is our observ- ance of him in the use of his ordinances. It is one thing to serve God, another thing to seek God ; one thing to make God the object, another thing the end of our worship. To seek God only in our necessity, and not to seek God in his ordinances, argueth a base spirit. Christians, our losing God in Adam, that makes us seek him in a way of recon- ciliation. Our want of God in straits, and in the course of our affairs, maketh us seek him by way of supply. But now our duty to God, and love to him, should make us seek him in his ordinances by way of communion; and in this sense seeking God is often spoken of in scrip- ture : Ps. xxii. 26, ' They shall praise the Lord that seek him ;' that is, that wait upon him, and maintain communion with him in the means of grace.
Well, then, let us be more in seeking of God. If we would find him in heaven, we must seek him on earth: Heb. xi. 6, ' He is a rewarder of them that diligently seek him.' They that seek his favour, that often resort to him, carry on a constant communion with him ; those that are waiting for his power and presence in his ordinances, these are the men God will own. We are not fit to receive so great a bless- ing as God's favour if we will not.look after it with diligence.
Secondly, Observe, those that seek God aright, must seek him with their whole heart.
But how is that ? Besides what hath already been spoken of it in the second use, it noteth three things —
1; Sincerity of aims.
2. Integrity of parts.
3. Uniformity of endeavours,
1. Sincerity of aims. Many pretend to seek God, but indeed they do but seek themselves. As those that followed Christ for the loaves, that take up religion upon base and carnal respects: John vi. 26, ' Verily I say unto you. Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled.' There was much outward diligence, but a false heart lurking under it ; their belly drove them to him. Of all by-ends this is the worst and basest : Vice diligitur Jesus propter Jesum. — Jesus Christ is scarce loved for Jesus' sake. Yet, further, those that prayed to God for corn, wine, and oil, and did not seek his favour and grace in the first place, see what the Lord
VeR. lU.] SERMO^'S UPON rSALM cxix. 93
saitli of them : Hosea vii. 14, ' They have not cried unto me with their heart, when they howled upon their beds.' They did seek GoJ, but yet it is counted howling. They only minded the supply of outward wants ; and made prayer merely to be an act of carnal self-love. And then it is but howling, such a noise as a dog or a beast would make when he wants his food. Christians, no doubt they were instant, there was a world of earnestness, they were affected when the stroke was upon them, and seriously desired to get rid of it, but ' they have not cried to me with their whole heart.' It was but such a sense of pain and want as the beasts have. If there be anything sought from God more than God, or not for God, we do not seek him with the whole heart, but only for other uses.
2. It notes integrity of parts. We read in scripture of loving God, not only with the heart, but with the ' whole heart ; ' and of believing, not only with the heart, Eom. x. 10, but of believing with the ' whole heart,' Acts viii. 37 ; because seeking of God is but a metaphorical term, by which faith is expressed ; therefore let us see what it is to believe with the whole heart. The doctrine of the gospel is not only true, to work upon the understanding, but it is good, so as to move and draw the will : 1 Tim. i. 15, ' This is a faithful saying, and worthy of all acceptation,' &c. Not only ' a faithful saying ' — that is, a true doctrine — ' that Jesus Christ came into the world to save sinners,' but it is ' worthy of all acceptation.' It is an excellent doctrine to ravish the will. Now, observe what a great deal of difference there is between men in believing. Some that hear the gospel, and have only a literal knowledge of it, so as to be able to talk of it, so as to understand the words and syllables, to know what it means ; they may have some clearness of understanding this way, but there is not a sound assent. There are others affected so with the gospel, as by the common in- fluence of the Spirit they may assent to the truths delivered concerning God and Christ, and salvation by him, yet do not give it entertainment in their hearts. These may be said to seek God, but not with the whole heart. A speculative, naked, and cold assent they may have, but that is not enough. It is not enough to see food that is whole- some, but you must eat it. Nor is it enough to understand the gospel, and believe that it is true, but we must embrace it; it must be accepted, else we do not believe with the whole heart. The word is propounded to man as true. Now, the truth made known may cause a speculative assent. This may draw profession after it ; and this we call historical faith, because we are no more affected with the gospel than with an ordinary history which we read and believe. The word is propounded again as good, to move and excite the will. Now, there is a twofold good — the good of happiness, and the good of hoHness. The good of happiness, that which is profitable and sv/eet. Then there is the good of holiness. Now, there are many that look upon the gospel as good and profitable, because it offeretli pardon and eternal life ; such comfort to the conscience, and such good to our whole souls. We may be affected with it as a good doctrine. Naturally, man hath not only a sense of religion, but he hath a hunger after immortality and everlasting blessedness. Therefore, since the gospel doth so clearly promote happiness, it may be greedily catched hold of