and the more resolvedly chuse him III. Choice of God doth also imply a desire after and a love to God this is apparent in nature a man will never chuse that against which he hath an enmity or an Antipathy a man will not chuse that meat that he hath Antipathy against Now there is never an one of us but are naturally enemies to God and are haters of God Rom. 5.10 with Rom. 1.30 This people cannot endure to hear of and will hardly believe but so it is Gods Word tells you so God's ministers tell you so that you were born enemies in your mind by wicked works and this is the great Command of God's Law to love the Lord our God with all our heart c. Mat. 22 and they that do not will not chuse him to be theirs chusing of God and loving of God go together Isa 56.4 with 6. Thus saith the Lord to the Eunuchs that keep my Sabbaths and chuse the things that please me c. ver 6. also the sons of the stranger that join themselves to the Lord to love the name of the Lord c. what the heart is most of all set upon with desire and love that it doth chuse Affection always goeth before Election and Election is the issue of Affection The heart must be set upon that which a man takes to himself to be his Isa 26.9 with 13. With my Soul have I desired thee in the night c. 13. other Lords have had dominion over us but by thee only will we make mention of thy name c. If there be the lâ—ast disgust of the heart against and loathing of any thing never do we make choice of that to be ours That we are so far from chusing that we cannot endure it the affections are the ground or beginning of the choice when the heart is drawn up in love toward God and enamoured with desire after him then it will chuse him The choice is of the Heart if that be alienated their 's no closure with nor choice of any thingâ— so nor of God if the heart be still alienated from him if we love him we chuse him These three things are antecedaneous to the choice of God do go before it now there be two other things wherein the very essence of the Act consists and they are Election and Appropriation IV. The first of these or the fourth in order to the former is the Election and preference of God above all so that now all other things are neglected and undervalued in Comparison with God thus David said Psal 73.25 Whom have I in heaven but thee and there is none upon the earth that I desire in Comparison of thee David chose God because he had God an Esteem above all the World q. d. Take all in heaven and Earth yea Heaven and Earth themselves whosoever will so as I may have God to be mine Now doth thy Soul say so so when Jesus Christ is chosen by a Soul all things else are but dross and dung in Comparison of the Excellency of the knowledg of Jesus Christ Phil. 3.8 9. It is a Christians chief duty and disposition eminently to prefer God and Christ above all Remember that God is a Christian's all and his all is in God And a Soul that is in such a frame chuseth God a right V. But the Second thing wherein the Souls actual choice consisteth is Appropriation of God to a mans self a taking God to be his own when we lay claim to God as our peculiar portion as though there was no one that had interest in nor relation to God but our self only So the Church Psal 67.6 And God even our own God shall bless us I do not know any such expression through the Scripture as here implying such special Appropriation When the Soul takes hold on God receiveth him and embraceth him as his own peculiar as if he was his own and none's else beside The Church seems so to speak as if it was her peculiar priviledg and her 's alone to appropriate and claim God to her self When a man can come to say God is my own God then he hath chosen God indeed So David Psal 18.1 2. I will love thee O Lord my strength the Lord is my rock and my fortress and my deliverer my God my strength in whom I will trust my buckler and the horn of my Salvation and my High Tower How many My's be there no less than eight or nine which the Prophet as so many terms of interest doth there use to express propriety and as the Church saith elsewhere My beloved is mine and I am his Song 2.6 VI. â—husing of God consisteth as the issue of all this in the rejection oâ— all others besides God when once God is chosen then all other god's be cast away this is according to what God himself doth call for and require Hos 3.3 And I said unto thee thou shalt abide for me many days thou shalt not play the Harlot thou shalt not be for another so will I also be for thee as God can't endure the soul should have any god besides him but doth command the contrary so neither will the Soul endure it Just as a Virgin that hath many Suitâ—rs when once her affections are set on the person whom she makes choice of then away with all the rest she will not converse with them any more so it is here if there be an indifferency in the affections to divers things it 's a sign the choice is not yet made for the choice being once made all other things are overlooked and refused but ther 's an indifferency still remaining where more than one is entertained Psal 81.9 10. O Israel if thou wilt hearken unto me there shall no strange god be in thee neither shalt thou worship any strange god I am the Lord thy God They that have or will have God for theirs must have no other to themselves but 〈◊〉 thus we see wherein the chusing of God consisteth CHAP. III. The second thing opened viz. Why we are to chuse God to be ours HAving dispatched and cleared the first thing in the Explication we go on to the second viz. Why it is the highest Duty of Christianity to chuse God to be ours In general this is the only reason because God is only Good and this I shall branch out into these three particulars 1. God is the chiefest Good 2. God is a communicative Good 3. God is the only satisfying Good Summum Bonum First God is the chiefest and best Good that can be an undoubted Maxim God is all Good and all Good is in God nothing is Good without God and there 〈◊〉 thing Good to be found ou◠〈◊〉 he is infinitely good and no person or thing is good but God Luk. 18.19 and this we know to be true in nature that good is the proper object of the choice Nothing is chosen but as far as it is Good or appears to
procure that great Dignity to be matched into the Crown of Heaven The Lord give an effectual blessing and success to this present Discourse and cause Souls to enter into a more strict way of Communâ—â—â— with him Which is the earnest prayer of him who is Thy Friend and well-wisher in Spiritual-Affairs Thomas Watson Octob. 28. 1674. THE PREFACE Courteous Reader I Do here ingenuously confess that taking up a Book in my house and looking on the names of some books at the end of it I there met with a discovery of a Discourse on this same Subject both for matter and text a Discourse I say of a very Reverend Divine Mr. Richard Vines but I can and must as truely acquaint thee that it was after these Meditations of mine were studied preached and intended for the press and having transiently viewed it for I have not had time for various diversions to read it over though I believe near as short as my own and indeed one main reason was the fitting my own for and hasting it to the press I find that his and mine differ very much as to the methed of the handling of this blessed Priviledg and I have read from St. Austin that it 's very profitable for divers to handle the same point alii sic alii autem sic some in this wise some otherwise Whatsoever came from him must needs be excellent good yet sith that may be out of the press and known to very few but in and about London and scarce to be got I judg this as it cannot detract from the worth so nor prejudice the esteem and I hope will never hinder the pausal of that leaving both that this and thee to the blessing of the Almighty and not daring but out of an ingenuous strain heartedness to give thee this notice being my self accidentally acquainted with it I remain thine in the Service of the Gospel S.W. From my Study Aug. 28. 1674. Gods Covenant-People near unto him Psal 148. part of the last vers A People near unto him THis Psalm is of the number of them that are called Eucharistical pen'd by way of thanksgiving to God wherein the Prophet doth exhort all the Creatures to that Duty both that are in Heaven and that are one Earth too and I cannot better distribute them than it is already done in the Contents presixt before it with a very little variation 1. We find all things in Heaven all things Celestial exhorted so to do in the four first verses Praise the Lord from the Heavens ver 1. Praise him all ye his Angels vers 2. All his Hosts praise him Sun Moon Stars vers 3. c. and there is good Reason subjoyn'd vers 5 6. For he commanded and they were created and he hath established them for ever and ever c. 2. All things Terrestrial from the 7th vers to the 13th vers wherein we may observe all things iâ—aâ—iâ—ate or life-less are exhorted to bless God with all things animate or living 1. Irrational Creatures Beasts and all Cattle creâ—ping things 2. Rational Creatures of all ranks Kings of the Earth and all Pâ—inces and all Judges of the Earth of all ages young Mâ—n and Maidens old Men and Children and here is good reason here subjoyâ—'d too first from what God is in himself vers 13. His Name is excellent and his Glory above the Earth and Heavens 2dly From what he hath done for his own People vers 14 ult He hath exalted the Horn of his People that is the dignity prosperity and plenty of his People After which the Prophet goes on to set forth the title that is given to them they are said to be his people and â—â—â—led Saints then specifies who they be viz. the peopleâ— of Israel the alone people that were in Covenant with God in all the world at that time 3. Then shews their Priviledg what their happiness was in the words of the Text They are a people near unto him So that in short the words lay before us the priviledg happiness and dignity of the Saints and People of God that are in Covenant with him which I shall lay before you in this Observation Doct. That God's Church People are near unto him or God's Saints and Covenant-people are a people near unto him or as word for word it may be rendered His near people â—ssiâ—â—m pronomâ—n pro Sepâ—râ—to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. Pâ— syn◠〈…〉 God's true Israel is his near people And besides what is spoken in this Text I shall confirm it by the consideration of one Text of Scripture more in which we may observe one passage wherein the very Priviledg that is here expresly spoken is strongly implyed Jer. 6.8 Be thou instructed O Jerusâ—lem lest my soul depart from thee according to the Original Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—e luâ—aâ—a râ—â—â—aaâ— aâ—ima 〈◊〉 abs 〈◊〉 Buxt 〈◊〉 Lest my soul be disjoynted from thee a metaphor from a Limb thrust out of his place and put out of joynt There is as great a Nearness between God and his people a Nearness of Union of which afterward as there is between a mans Limbs and Joynts one to the other and you know that they are so near that it is an impossible thing to separate them without great pain and difficulty one from another Intimating what a pain and grief it is to God to leave or cast off a people Annotat. in Loc. whom he is once in league with and with how much difficulty he is drawn thereunto All that I shall open in the Explication of this Truth I shall draw up into this Query How and in what regard are God's Saints and Covenant-people said to be a People near unto him and whence it is And that through God's assistance I shall endeavour to open to you in five or six particulars First They are said to be near to God in regard of God's Nearness unto them and so this Nearness is a passive Nearness and some critically observe Exponipo test passivâ— q. d. populo cui ille est propinquus Muis ex Ab. Ez M. P. syâ— Crit. they must be Near to God if he be Near to them Nearness comes to pass by the approaching motion of one thing to another now if God be nigh unto his People and approacheth unto them certainly then they must be near unto him also and so there is a mutual Nearness between God and his People this is according to the direction the holy Ghost gives by the Apostle James 4.8 Draw nigh to God and he will draw nigh to you Now that God is Near unto his People the Scripture is as full of it as can be desired Deut. 47. It is the great Commendation of the People of Israel For what nation is there so great who hath God so nigh unto them as the Lord our God is in all things that we call upon him for Psal 145.18 The Lord is
you that you should be made nigh to God when many thousands are yet so far off from him I cannot tell you why it should be so only it is Gods good-will towards you because he will do it therefore he doth it There are thousands and ten thousands in the World that have not this liberty to come near to God they are in the same state that ever they were and enjoy not such a Priviledg as this is therefore should we seriously consider it Mark what the Holy Ghost speaks Deut. 6.7 8. Thou art an holy people unto the Lord thy God the Lord hath chosen thee to be a special people unto himself above all people that are upon the Face of the earth The Lord did not set his love upon you or chuse you because ye were more in number than any people for ye were the fewest of all people but because the Lord loved you and because he would keep the oath which he had sworn unto our Forefathers c. and say within your hearts why should God deal so with me to bring me so near to him and leave others in the same state wherein they were born let your heart be mightily affected with this Love of God and kindness of God Methinks I could dwell on the perswasion of people to this duty that they would be much more taken with the Consideration of Gods special and distinguishing Kindness towards them 4. Lastly be sure to be humble and keep low and that upon a double reason 1. Because that though you are a people nigh to God of his free Grace yet there is a great distance and disproportion between God and you for though you are brought so near God yet you are but Creatures whereas God is the great Creatour you are but dust and ashes God is the infinite holy Majesty of Heaven and Earth Now the distance that is between God and you should dwell upon your hearts and make you keep in a lowly frame still and should Create self-abasing thoughts in you so much the more The Consideration of our Priviledges the Consideration of God's great distance from us should increase our self abasement 2. And then upon the account of our own sinfulness we should be humble before God Micah 6.8 What doth the Lord thy God require of thee but to do justly and love mercy and walk humbly with thy God See to it that you do walk more lowly and self-absingly considering what you are on both these accounts although God hath so dignified you Amen FINIS Book 's Sold by Thomas Cockeril at the Atlas in Cornhil near the Royal Exchange THE Morning Exercise at Cripple-gate or several Cases of Conscience Practically Resolved by Sundry Ministers in Quarto The Supplement to the Morning Exercise at Cripple-gate or several more Cases of Conscience Practically resolved by sundry Ministers in Quarto Pretious Faith or a discourse of its Nature Growth and Effect by Edward Polehil of Burwash in Sussex Esquire in Octavo The Nature Power Deceit and Prevalency of the Remainder of Indwelling sin in believers Together with the ways of Its working and Means of Prevention by John Owen D. D. in Octavo An Antidote against Distractions or An Endeavour to serve the Church in the Daily Case of wandrings in the Worship of God by Richard Steel M. A. in Octavo The Reuniting Christianity or the Manner how to rejoyn all Christians under one Confession of Faith in Octavo God a Christian's Choice Compleated by Particular Covenanting with God c. in Pursuit of a Design Proposed by Mr. R. A. in his Book entitled the Vindication of Godliness and by Mr. Thomas Vincent in his Book Called Words whereby we may be saved in Twelves
God is so infinitely good in himself and Satisfactorily good to the souls of his people and therefore eminently to be chosen by them but believe it every one thou art not a Christian indeed thou art not caust not be happy till thou hast chosen God to be thine What is it to be baptized and to have an outward profession if thou art not and will not come up to this to have and chuse God to be thine to take God to be thine own Canst thou be a godly man that hath not chosen God to be thy God It 's an impossible thing that a man should be Godly that hath nothing to do with God Is not a Godly man named from God Here is the essence of Christianity and there is no real Christianity whatsoever the profession be till this be done Do not you be so foolish as to content your selves with the paint of Religion and seeming to be Christians if you have not taken God to be yours you have nothing to do with him and you are not Christians indeed That man that hath not chosen God for his God hath not yet learned the first Commandment in a practical way What is that Why Thou shalt have no other gods before me Exod. 20. and so he is no servant of God this commands thee to chuse God to be thy God and him only and art thou a Christian that art not practically come up to much less taken out the very first rule in the Law of God I dare say thou darest not say it CHAP. V. Exhortation Double First To them that have not yet done this and shewing what we ought to chuse God to be to to us 2. Vse Exhort THe 2. Use of this truth is by way of Exhortation Double 1. To them that have not chosen God 2. To them that have done so Use of Exhortation I. To them that have not chosen God to be their God that are yet to make their choice And alas how many are there yet so to do how many be perswaded all in the name of God to do what is proposed to you to chuse God to be yours Christians are you in good earnest Christians or are you not Will you chuse God are you resolved to have him to be yours Here 3 things briefly opened 1. What we are to chuse God to be to uâ— 2. How we are to chuse God to be ours 3. Several motives to provoke hereunto 1. Under what notion we are to chuse God to us or what we are to chuse him to be unto us 1. To be in all relations to us 2. To be in stead of all enjoyments to us 1. We are to chuse God to stand in all relations to us What relations I. Generally chuse him to be our friend 't is Good having God to be a friend make in to him therefore and make suit to him to be your friend Whosoever hath chosen God to be his hath chosen the best friend in Heaven and Earth He is the ablest faithfullest freest richest friend that is in this or in another World none so bountiful and ready to help as he and did we believe it we should easily be perswaded to it when the Church had chosen Christ to be her beloved then he was her friend this is my beloved and this is my friend O ye Daughters of Jerusalem Song 5.16 so Abraham when he had chosen God to be his he was his friend and he became the friend of God James 2. the Church of the Jews cal'd the seed of Abraham my Friend Isa 41.8 Be you therefore perswaded let me beseech you to chuse God to be your chief friend II. More particularly chuse God to be to you a Father God is the Father of all by creation but we east off that relation daily by our trausgression and rebel against him though sometimes we say our Father with our mouths yet how vain is this for where is his honour that we give him Mal. 1.6 just as the prodigal cast off and run away from his Father Luk. 4 15. But when we are regenerate and born again of God then we chuse God for our Father again and he adopts us to be his Children The new Divine nature laies a new claim to the old though formerly lost relation As the prodigal did I will go to my Father ver 18. and bespeaks God as the Church Isa 63.16 Doubtless thou art our Father We are Commanded to calâ— no man Father upon Earth Matâ— 23. understand it in a right senseâ— not as though we were to cast off ouâ— natural relations as some wickedly do For that we have one to be ouâ— Father which is in heaven whâ— hath promised that he will be a Father to us and we shall be his Sons and Daughters 2 Cor. 6.17 and therefore well may we and of Dutâ— ought to chuse him to be so untâ— us III. Chuse God to be an Husband to you this God offers himself most willingly to be but we keep him off and will not yield our Consent as a Virgin doth a Suiter a long time that comes to her how hard a matter to get the Soul espoused to God and Christ It is not so hard a matter to get the Lord's Consent to be an Husband as to get ours to become his Spouse How long and painful a work is it for the Ministers of the Gospel to be wooing for Christ and to be beseeching in Christ's name before they can get the consent of one Soul to he married to him Jer. 3.14 Turn O back sliding Chilaren for I am married unto you God saith I will betroth thee unto me for ever yea I will betroth thee unto me in righteousness and in Judgment and in loving kindness and in mercies I will betroth thee unto me in faithfulness three times together Hos 2.19 20. but we are very loath we will not be betrothed we can't be won to yield to it God is our maker and saith further Thy Maker is thine husband the Lord of Hosts is his name Isa 54.5 What will you not have your Maker for your Husband What better Husband can there be IV. Chuse God to be your Lord and Master so much is implyed as our duty in the Text ye have chosen you the Lord to serve him other Lord's do and have ruled over us and Oh that we were brought to the resolution of the Church but by thee only will we make mention of thy name Isa 26.13 which implies a choice of God and a rejection of others Be perswaded to cast off all other Lords World and Flesh and Devil take his yoke upon you enter into Covenant every one to be his servant as the Eunuch did Isa 56.6 say as David Psal 116.16 Oh Lord truly I am thy servant I am thy servant our duty is to chuse God and Christ to rule govern and have dominion over us to be our leader and Commander Isa 55.4 let him be our onely Lord to serve him and
upon Oh the beauty of holiness that is in the face of God! the glorious beauty of ten thousand Suns shining in their noon-day Splendour can't match the brightness that shines in his face continually How earnestly did the Prophet both desire and seek after the beauty of the Lord Psal 27.4.2 If an honourable person makes choice of and sues to a person of mean extraction how soon do the affections seem to comply David tells us that he would speak of the glorious honour of his Majesty Psal 145.5 he is clothed with honour and majesty Psal 104.1.3 If Greatness will prevail on us God's Greatness is unsearchable Psal 145.3 who can praise him according to his excellent greatness Psal 150.2.4 If riches Oh the unsearchable riches of his grace Eph. 3.8.5 If faithfulness will do how faithful are all his promises how many Suiters come with fair pretences and promises with great shewes of riches greatness and honour yet altogether insignificant but God will never suffer his faithfulness to fail Psal 89.6 If wisdom none will chuse if possible a fool to himself now God is the only wise God 1 Tim. 1.17.7 If love how great is the love wherewith he hath loved us Eph. 2.4.8 If patience will at last prevail Oh the riches of his goodness and long-suffering and patience how many refusals and put-offs hath he born at our hands which yet shall never be laid to our charge no nor cast in our teeth if at last we are prevailed with to chuse and give our Consent to him 9. If importunity who hath used more how oft hath he besought us by his ministers by his word Spirit mercies menaces what not 10. If Blessedness Oh the infinite glorious eternal Blessedness of God! Psal 119.12 Is he not God blessod for ever Rom. 5. he is the blessed and the blessing of God the Fountain of all blessedness O at last let some or all these things prevail with you to chuse him to be your God! And as much as God is before all these things and these eminent perfections are more conspicuous in him than in all other besides him so much we should be the more effectually prevailed with speedily without debate or delay to chuse him before any of them all 8. Mot. Consider moreover if you chuse God to be your God you shall be sure here to enjoy your choice which as it is the best and most blessed enjoyment of all in Heaven or Earth so whatsoever we chuse elsewhere we may miss of and go without the enjoyment of it as well if it be a mean thing as if it be the more excellent in and among these low contemptible things of this world yea and of the lowest of them we cannot chuse and take But I dare in the name of God to make this offer to any person whomsoever that if he chuse really and unfeignedly God to be his God as he ought chuse him and take him chuse him and he will become thine thou hast him as thine own and shalt enjoy and possess all the Good that is in him as thine own peculiar treasure if thou chuse him and embrace him We cannot wish have chuse and possess in these matters of this World if so who would not be in a far better estate than he is and can be if a poor maid would chuse the King for her husband she might go without him or if a poor man chuse a great mans estate he might go without it but if the poorest and unworthiest Soul shall chuse his maker for his husband he shall have him I will betroth thee unto me c. Hos 2. and whosoever will chuse the unsearchable riches of Jesus Christ for his portion the Kingdom of God for his the inheritance of the Saints in light for his mansion may enjoy them Here you may certainly chuse and take by choice you may get interest in nay possession of whatsoever you make choice of to your selves here is no failure nor frustration of your affection and Election and will not this prevail with you 9. Mot. Yet once more Consider that if you make choice of God for your God you make choice of that can never be taken away from you whatsoever you chuse of the World either is perishing in it self or is subject to be made a prey and a Spoil unto others even the worst of persons all Worldly treasures if we could chuse and have them are subject to the moth or rust Mat. 6. or else the thief may steal them and so take them away either they breed that will destroy themselves or else others may destroy us for them or if not so they may at least take them violently away from us if you chuse Gold that will be gone if Silver that may be taken away if riches they Take themselves wings and flee away as an Eagle towards Heaven and how swist is that Prov. 23.5 but if you chuse God he can never be taken away God will never take himself away It is true God is pleased sometimes to withdraw himself and to hide his face but yet never takes himself away from any Soul that hath chosen him and whom he hath chosen and none else can take him away Devils nor men can never rob us of God whatsoever they may or do take from us 10. Mot. Lastly consider that if you continue to refuse and will not make choice of him to be your God take heed that he doth not reject you and cast you off for ever if we refuse him now beware that he refuse us not hereafter when we would Is not this the trouble of persons when they are awakened made sensible come to them and ask them whether they do not think that God is willing to receive them they reply Ay but have not I neglected the offers of his Grace too long so that God will not now be reconciled and become mine though I do chuse him If he stand at the door and knock and we will not open time may come that we may stand at his door too and knock and he not open unto us Prov. 1.24 Because I have called and ye refused I stretched out my hand and no man regarded and would none of my reproof ver 28. They shall call upon me but I will not answer they shall seek me early and shall not find me because they would not chuse the fear of the Lord. So Zech. 7.11 As I called and they would not hear so they shall call and I will not hear saith the Lord. Mat. 23.37 O Jerusalem Jerusalem how often would I have gathered thy Children together as an Hen gathereth her Chickens under her wings but ye would notâ— therefore your house is left unto you desolate God utterly cast off the Jews because they would not chuse him nor close with his tenders let us take heed lest if we stand off till too late he may reject us for ever Now lay all these things together and see
distance that God and a People can't twalk together because then they are not cannot be agreed yet being agreed and the process made they may and do very many of God's People walk together not only in their duties are they near to him but in the whole course of their Conversation their hearts and Affections are still with him and his presence is with them And thus in their whloe life is there a blessed Communion kept up and maintained betwixt God and their Souls And this is the last kind of Nearness viz. the Nearness of Converse and Holy Communion with God Thus very briefly I have opened to you the Explicatory part of this Observation There remains yet the Application of all this and I shall speak something to this purpose By way of Information By way of Consolation By way of Exhortation 1. Use of Information this discovers to us the great difference there is between Gods own Church and People and others that are Worldly and Wicked men God's Saints and People they are near to God and all others are People far off from him this is that difference that God hath made between all the People of the World and his own People and Saints And as wicked men are separated and far from God so are they far from the People of God also they are divided by God and separated in regard of their estates here and the work is still doing till the end of the World shall come and when he hath done this in time then shall time have an end but now they are separated in regard of their estates only hereafter they shall be separated not only in regard of their estates but place also on Earth there is no such separation there is no possibility of being altogether separated from the company of wicked men here yea in the very Church it self whosoever will be so must needs go out of the World 1 Cor. 5.9 10. hereafter the wicked shall be separated to the farthest distance from God and the Saints too that possible can be they are here now far from him The Lord is far from the wicked but he heareth the prayer of the righteous Prov. 15.29 what a Priviledg is that that God is so Near to the Righteous that he heareth every one of their Prayers in the saddest state they can be here in the World and what a Comfort and Encouragement is that to pray to God! there God's hearing Prayer is put contradistinct from God's being far from the wicked and God is far from the wicked in this regard that he hears none of their prayers Psal 18.41 They cryed but there was none to save them even to the Lord but he answered them not according to that Joh. 9.31 God heareth not finners that is wilful and impenitent finners but on the contrary The Lord is nigh to all that call upon him that call upon him in truth Psal 145.18 the Lord is so near to his People that he dwels in his People Isa 57.15 Thus saith the high and lofty one that inhabiteth Eternity whose name is bloy I dwell in the High and Holy place with him also that is of a contrite and Humble Spirit c. While men abide in their natural condition God is far from them and they are far from God What a sad condition is it to be at a distance from God did men but believe and seriously weigh it on the other hand this is indeed the high Prerogative of Gods People to be so Near to him Even here in this World what a great dignity do people think it to be to be near to a great personage whether the King or if it be one Inferiour and indeed it is a noble Priviledg to be nigh unto the Kings Person either in regard of kin or alliance or to be conversant about him by way of attendance And how greatly do they take on them that are near the blood Royal in descent or but near a Noble-man by way of service what honour and exaltation is it then to be near the living God in Spiritual kin and alliance this is true Nobility when God is the top of the kin and Religion the root saith one and to be Conversant about the presence of the Lord in Spiritual services and performances It is the periphrasis or description of Nobles to be near the Kings Person Jer. 52.25 in Heb. That saw the face of the King to be about great and high persons is a great dignity but how much more to compass God about and to be round about him as the Saints are said to do and to be Psal 7.7 So shall the Congregation of the people Compass thee about So Psal 76.11 let all that be round about him bring presents c. Gods People are said to be round about him as the 12. Tribes pitched round about the Tabernacle Numb 2.2 and as the four Beasts and four and twenty Elders were found about Gods throne Rev. 4.4 with 6. so the Chaldee expoundeth it Ye that dwell about the Sanctuary as the Nobles dwell round about the Kings Court Ans in Psal 76. they see the Face of God that are round about God and converse with God and God and they speak together as God is said to do to Moses who could speak to God when he would and was near to God a great while together at some times and God is said to speak to Moses Face to Face as a man speaketh unto his Friend Exod. 33.11 the same he is said to do to Israel his people whom the Text tells us was a people near unto him on mount Sinai Deut. 5.4 but now wicked men are afar off they have no relation to God nor affection from God so saith David he knows the proud afar off Psal 138.6 and as they are so they desire to be for They say unto God depart from us Job 22.17 thus do we see the first thing discovered to us even the difference there is between Wicked and Godly men 2. Use By way of Consolation it is for Comfort to all the Saints and People of God that do enjoy this Priviledg that are indeed near unto God and I shall tell you brethren there are divers Priviledges follow from this First of all God will be sure to suffer none to do them harm that be near to him or if he doth he will avenge them Would you not do so for them that are near you If any should come to hurt your Child would you not save him if you could If any body should set on your wife to do her any wrong or injury you would do the utmost you could to avenge their quarrel just so it is with God he suffered no man to do them wrong Psal 105 14â— yea he rebuked Kings for their sakes 15. saying touch not mine anointed and do my Prophets no harm or if they do he will avenge them and shalt not God avenge his own Elect Luk. 18.78 which cry unto him day