set their hands to they know not what and so if they should subscribe by setting their mark it 's possible they may be deluded therein they being not capable being not able to read write-hand nor themselves to write to know what they do 4. Yet further I add this to all that hath been said that it is not only lawful and warrantable but also very expedient necessary and advantageous for Christians personally particularly and expresly by word yea and writing if they can to transact with God in a Covenant-way I shall speak a little to each of 〈◊〉 branches of this Proposition First That it is lawful and warrantable these things seem to evince It is prophesied Scripture evidence that they shall do so Isa 4 45. One shall say I am the Lords another shall subscribe with his hand unto the Lord. Isa 45.24 Surely shall one say in the Lord have I righteousness and strength Zech. 13.9 They shall say the Lord is my God Hos 2.16 Thou shalt call me Ishi and shalt call me no more Baali 2. This is practised by the Saints of God in former time the Israelites see Deut. 26.17 18. Thou hast avouched the Lord this day to be thy God and to walk in his waies c. A notable enumeration of these according to a particular distribution of them into their several ranks ages and sexes Deut. 29.10 11 12. Captains Elders Officers Wives little ones that thou shouldest enter into Covenant with the Lord thy God Deut. 5.27 28 29. Three times did the people thus expresly enter into Covenant with God Exod. 19.8 and chap. 20. and Exod. 24.3.7 so David in many and many places Psal 16.2 O my Soul thou hast said unto the Lord thou art my Lord c. Psal 42.9 I will say unto God my rock c. so Psal 89.26 He shall cry unto me thou art my Father my God c. Psal 91.2 I will say of the Lord he is my refuge my God c. Psal 142.5 I cryed unto thee O Lord I said thou art my refuge besides Psal 18.1 2. with 144.2 so Psal 119.94 I am thine save me like that Isa 44.5 before and ver 106. I have sworn and will perform it that I will keep thy righteous judgments Thomas did so Joh. 20.28 my Lord and my God after Jesus Christ had said I go to my Father and your Father ver 17. Paul said so Act. 27.23 Whos 's I am and whom I serves The Churches of Macedonia 2 Cor. 8.5 First gave their own selves to the Lord c. And the Apostle Paul saith that all Christians may do it and that boldly too Heb. 13.6 so that we â—ach one in particular may boldly say the Lord is my helper c. 3. Something also may be observed much tending to the opening and confirming of this from that Scripture Psal 50.5 Gather my Saints together which have made a Covenant with me by Sacrifice It 's spoken of them as though they had a part and each for himself entred into Covenant with God who were to be gathered that is to be summoned to appear before God which makes nothing for the groundless independent Saint or Church-gathering so much stickled for for the Lord doth but here charge and summon the Church of the Jews collectively called Saints the whole having a denomination from the better part Caiv. in loc to convince them of and return them from their gross hâ—pocrisy that Herald-like expression pag. 1. answering such obtestations of Moses as we read of in divers passages Deut 30.19 I call Heaven and Earth to witness and 32.1 give Ear Oh Heavens c. with Isa 1.2 but this is to our purpose that the Scripture doth imply that they had distinctly and apart entred into Covenant with God each for himself by Sacrifice Of this Covenanting between God and his people by Sacrifice we may see a lively description Exod. 24.4.8 And Moses wrote all the words of the Lord and rose up early in the morning and builded an Altar under the hill and 12 pillars according to the 12 tribes of Israel 5. And he sent young men of the Children of Israel which offered burnt-offerings and sanctified peace-offerings of Oxen unto the Lord 7. And he took the book of the Covenant and read in the audience of the people and they said all that the Lord hath said will we do and be obedient 8. And Moses took the blood and sprinkled on the people and said behold the blood of the Covenant which the Lord hath made with you Concerning all These words By these two sorts of Sacrifices the sanctification of the people was testified Ainsw in loc who by the death of Christ whom these Sacrifices did figure out presented themselves wholly to God as obedient Servants according to that of the Apostle Heb. 9.14 How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your Conscience from dead works to serve the living God and it is to be observed about both of them how particularly and personally they did transact with God 1. Of the burnt-offering Lev. 1.2 If any man bring an offering to the Lord. ver 3. If his offering be a burnt-sacrifice of the herd let him offer a Male without blemish ver 4 and he shall put his hand upon the head of the burnt-offering and it shall be accepted for him to make an atonement for him 2. The like is said of the peace-offering Lev. 3.1 2 and ver 6 7 8. Now this particular laying on the hand by every person that brought a Sacrifice to the Priest to be offered to God what doth it teach us Amongst many things I shall not mention all which might be expressed these two principally to our purpose Bp. Babington's Comfort Notes on Lev. 1.4 1. That every one was bound to apply Christ particularly to himself by the hand of his own Faith 2. That he was to make an holy resignation of himself to God and Christ that men bringing sacrifices to God should rather sacrifice themselves than that beast agreeing with the Exhortation of the Apostle Paul Rom. 12.1 ubi sup I beseech you therefore Brethren by the mercies of God that ye present your bodies a living holy acceptable Sacrifice unto God which is your reasonable Service For many are Content to give their goods to God but themselves to the Devil which God abhorreth said that holy Bishop How plainly doth it hence appear ibid. that this Covenanting with God by Sacrifice proves the truth treated of in that Sacrifice each person laying his hand on his Sacrifice implying his particular dependence upon and applying Jesus Christ to himself for Salvation and giving up himself to God and Christ in an holy and Universal Obedience Something more of this anon Some Arguments drawn from Scripture for the proof of its lawfulness which I shall propose not in way of Syllogism formally 2 Scrip.
worship him according as we are bound Psal 45.11 Obey no Commands but what are agreeable to his Commands he is our principal and chief Master whose Word we are to conform unto 2. As we are to chuse God to be in all relations to us so we are to chuse him to be instead of all enjoyments to us 1. As our portion so we should chuse him so did the Church Lam. 3.24 The Lord is my portion saith my Soul Then was a fit time to say so and chuse him to be so when she had nothing left in her captive estate So saith David Psal 16.5 The Lord is the portion of mine inheritance * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pars partis sive portio portiones mea junguntur hic duo synonyma auxeseos causa q. d. omnimoda pars mea Word for word the part of my part or portion of my portion to shew that God was his only part or portion There are two words of like import to shew that he chose God to be altogether a portion to him to which purpose we may observe that God that is call'd the God of Israel is call'd the portion of Jacob Jer. 10.16 c. 51.19 * Quia aliis gentibus alios sibi Deos optantibus Deus horum oculos aperuit us se eligerent M. P. syn Crit. ex Riv. Because other nations chusing other gods to themselves the Lord opened their eyes that they should chuse him only in which regard he is call'd the portion and inheritance of Aaron Numb 18.29 who was to have no inheritance amongst the rest of the Israelites in Canaan What a rejoycing should this be to every Christian who hath no portion nor inheritance in the World in the meanest and lowest Condition in the world who yet hath and hath chosen the Lord for his portion Eliphaz tells Job chap. 22.25 the Almighty shall be thy defence Marg. thy Gold For so it may be rendered as by * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel angustiis tuis vel arx roborts tui vel aurum lectissimum I. T. i. e. si desit aurum obtinebis quod pretiosius eo est n. Deum M. P. Syn. some it is He shall be to thee instead of treasures of Gold and Silver if thou shalt want Gold thou shalt have what is far more precious than Gold viz. God himself We are apt to chuse and so to make Gold our God whereas God should be unto us instead of yea above all the Gold in the World which usually men make their chief portion 2. In sum to shut up all we should chuse God to be unto us as our All in All our only Blessedness in this life and that to come It is prophesied of a people and is it not all our duty Isa 65.16 even of the Gentiles That he who blesseth himself shal bless himself in the God of truth viz. in apprehending and appropriating to themselves God as theirs they should look on themselves as the most blessed people as justly they may in all the World There is no condition that a man can account to himself as a Blessed condition but when he hath God to be his God he may sing and rejoice in God as though yea better than though he had all the World he is and he hath all and whosoever hath God to be his hath indeed all and therein is blessed It is a kind of Happiness if our garners be full of all manner of store if sheep bring forth thousands if that our oxen may be strong to labour Happy is the people that is in such a case Psal 144.15 with 13 14. i. e. they may in a kind and in a degree be said to be happy But then the Prophet adds the surmounting Happiness Yea happy is that people and so that person that hath the Lord for their God CHAP. VI. Shewing how we are to chuse God to be ours THe Second thing we are to open is How we are to chuse God to our selves to be ours 1. Chuse him really not feignedly and in outward shew onely there be a great many that lay claim to God and say God is mine yet are they most prosane and abominable they seem to own God with their mouths but deny him in their works and lives as those mentioned Tit. 1.16 In works they deny him being disobedient and to every good work reprobate Even as those whom our saviour taxeth Luk. 6.46 Why call ye me Lord Lord and will not do the things that I say Just so we read of some that call God Father and yet do as evil things as they could Jer. 3.4 5. whom the Lord reproves as he doth to the same purpose the priests Mal. 1.6 If I am a Father where is my honour if I am a Master where is my Fear They seem to take God to be theirs in some of the forementioned relations yet for all that their deeds and speeches are as evil as can be With their lips they shew much love but their hearts are after their Covetousness Ezek. 33. With their lips only it is and no more not with their heart they chuse him with their lips but refuse him and cast his law behind their backs in their lives 2. Chuse him wholly to be yours that is chuse him as he offers himself to us and as he is set forth in all the relations the Scripture makes mention of him to us not only in those Comfortable Relations which-imply our priviledg but those honourable ones also which imply and engage us to our duty not to be a Friend a Father and an Husband only but a Master Lord and King also 3. Chuse him freely to be your God not out of Force Many seem to be willing to chuse God but it is when they must of necessity leave the World when they come to die and they cannot of necessity avoid it they can be without him no longer If they could have the World in health and strength one day longer they would let God alone till such a time as death did indeed come How great many of people never desire to acquaint themselves with God desire him not chuse him not or get any interest in Christ till they come to die then seem to look after and chuse him for theirs They neglect and refuse God in all his offers of grace vouchsafed to them all their lives but when they must part with all the World whether they will or not then at the hour of death will be seemingly forward to chuse him But they that chuse him truely chuse him freely 4. Chuse God chiefly let God be preferr'd before all nothing before him If God be preferr'd as he deserves so it will be He will be set before every thing in heaven or Earth Let God be your chief desire your exceeding Joy as Psal 43.4 word for word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gladness or my Joy Two Synonima's or words of like import as before to signifie the fulness
it is not now needful to Question but if the former was done as it may be rationally supposed then it speaks fully to our purpose it may be not only subscribed with the hand but sealed also This would be as effectual a Monitor of and Bond upon us as Joshua's stone that he set up for a testimony ver 27. This way is the Counsel of a Reverend Divine in a book written by him called a Vindication of Godliness which it may be some of you that hear and read this and I hope thousands more have seen wherein pag. 173. c. he hath given suitable direction very quick and pressing to such a way of dealing with God and pag. 179. he hath set down the form of such a Covenant Such a thing is directed to also * Mr. Thomas Vincent Treat called Words whereby we may be saved pag. 63.64 c. Also in Mr. Jos Alleins book of Convers pag 164. the same as is in Vindictae Pietatis in another Reverend Divine's book named in the margin and another you may find subjoyned at the end hereof you may make use of which you please But I think it best for every judicious Christian to have a draught of his own as best suiting his estate which will much tend to our Spiritual good and advantage as the Appendix will discover and then in life manifest that you have chosen him by chusing all those things that please him God complaints of it as a great sin of the Jews that they did evil before him and wherein was that so evident and did chuse that wherein I delighted not Isa 65.12 just as if a women should chuse a man for her husband but not do any thing he delights in rather chuse to do all that might displease him Whereas those that do take hold of God's Covenant must chuse also those things that please God Isa 56.4 It may be she will live with him for a shew and a pretence but is so far from pleasing him as that she is always vexing and fretting him just so Jerusalem fretted God in all these things Ezek. 16.43 Though we should walk so as to please God and abound therein more and more 1 Thes 4.1 The carriages and conversations of most towards God do discover that they chuse the things that do displease him but let us do and chuse to do the things that please him Particularly 1. chuse the fear of the Lord Be in the fear of the Lord all the day long Prov. 23. that is a brave life and that will make a man eschew whatsoever is displeasing unto God God laies it on a people as their great sin that they did not chuse the fear of the Lord Prov. 1.31 2. Chuse the statutes of God David that chose God for his portion and inheritance he also chose Gods statutes Psal 119.111 Thy testimonies have I taken as an heritage for ever for they are the rejoicing of my heart and ver 30. I have chosen the way of thy truth Men look upon the actions but God looks on the choice of persons more than their actions though he look to and observes both some sin out of infirmity others out of choice chuse the things wherein God hath no pleasure Folly is joy to him that is destitute of Wisdom Prov. 15.21 now God pities the one and pardons But if we sin wilfully after we have received the knowledg of the truth this is sad indeed Heb. 10. I beseech you therefore chuse God and cleave to him with all your Heart and Soul for ever And frequently reiterate and solemnly view this way of transacting with God according to the draught you have lying by you especially every fast-day every Sacrament-day wherein there is as I may so say a new Seal set to the bond of the Covenant wherein you are obliged Oh that the transaction between God and Israel might be between every Soul that hath heard and may read this Deut. 26.17 Thou hast avouched the Lord this day to be thy God and to walk in his waies and to hearken to his voice ver 18. See the Appendix and the Lord hath avouched thee this day to be his peculiar people as he hath promised and that thou shouldest keep all his Commandements Having directed you to two forms of the Covenant whereby the Christians choice of God is compleated by a free and blessed close with him as also made mention of another to be subjoyned I thought good to offer you the use and view thereof though I have wished and still do that each person that can would be his own penman in this case because though it may be drawn full enough to any hand yet it may not so suit and satisfy every ones Condition or Experience as it might if it were drawn out of as I may say and according to the frame and workings of a Man's own Soul OMst Glorious Gracious and blessed Lord God the great Creator Gen. 14.19 and most high possessor of Heaven and Earth I thy poor and unworthy Creature * Psal 139.14 fearfully and wonderfully made by thee at first in my Creation and as wonderfully dignified by thee in being taken into Covenant with thee in that blessed estate wherein I was at first made do desire to come humbly prostrate before thee in the sense of thy great mercy and my own vileness and undone estate by the fall and the irreparable breach of that first Covenant by that transgression of my first parents and manifold violations of all thy holy and just Rom. 7.12 and good Laws in my sinful practice and Conversation being touched by thy blessed Spirit with a serious remorse therefore am emboldned by thy gracious invitations and frequent call to come in the most humble and unfeigned manner that I can unto thee beseeching thee that thou wouldest accept of me in thy dear Son and mercifully vouchsafe to receive me into Covenant a-new with thy self even that Covenant of Grace which thou hast revealed in thy holy Word wherein thou offerest assurest to all that will come unto thee and lay hold on thy mercy * Joh. 6.37 that they shall in no wise be case out I am I acknowledg a lost sinner in my self and have daily played my part against thee in thought and word and deed discovering that enmity that my heart hath been by nature full of against thee in my enormous rebellions and provocations Thy Promise is * Isa 55.7 Though I have been wicked If I forsake my evil way and though I have been unrighteous if I forsake my evil thoughts and turn unto the Lord thou wilt have mercy upon me and abundantly pardon Having encouragement by thy promise and hoping in thy word * Jer. 3.22 behold I come unto thee beseeching thee O Lord that thou wouldest have mercy upon me a miserable sinner Luk. 18.13 Now sith it hath pleased thee to require and dost expect of him that
nig◠unto God also How so Why we were brought nigh unto God by Christ's reconciliation which he made for us to God by his death and sufferings And we shall be wholly and fully brought nigh unto God hereafter when we shall be brought into the Kingdom of God where God Jesus Christ are and we shall be with him for ever Here are we brought nigh in regard of friendship but not in regard of that fulness of fellowship which we shall enjoy in Heaven And therefore are we said to be absent from the Lord 2 Cor. 5.6 while at home in the body But there had been no enjoyment of God here nor of the Kingdom of God hereafter if Christ had not suffered but now ther 's both this is the fourth regard in which we are said to be nigh unto God 5. They are said to be a People Near to God in regard of their liberty of free access unto God they have the priviledg of approaching nigh to the throne of grace and thereby draw nigh to God And this the Apostle lays down by way of Encouragement and Counsel in two places of the Hebrews Heb. 4.16 Let us therefore come boldly to the Throne of Grace that we may obtain Mercy and find Grace to help us in the time of need And all this is still upon the account of Jesus Christ because we have such a great high-Priest that is passed into the Heavens Hence it is that we may come boldly to the Throne of Grace Compare with ver 14. so Heb. 10.22 Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil Conscience This is the great priviledg of Christians that they are made Kings and Priests unto God and his Father Now you know the Priests under the law it was their place and office to draw nigh unto God as doth appear by these two places of Scripture Lev. 10.3 where when fire from Heaven had devoured Nadab and Abihu the two Sons of Aaron for offering strange fire Moses uttered these words This is that the Lord spake I will be Sanctified in them that come nigh me It was their Office to draw nigh to God and for them to draw nigh to God with strange fire contrary to the very Command of God! therefore fire from Heaven came down upon them See likewise Numb 16.40 There upon the occasion of the destruction of Korab Dathan and Abiram for oftering Incense unto the Lord which thing belonged only unto the Priest the Censers were laid aside to be a memorial to the Children of Israel That no stranger that is not of the Seed of Aaron come near to offer Incense before the Lord Now Jesus Christ having made us Kings and Priests to God this is the great Priviledg that we have by him that we may draw nigh unto God Heb. 7.19 and offer up our Prayers as Incense to God together with all other our holy Duties as so many Spirltual Sacrifiees acceptable to God by Jesus Christ 1 Pet 2.5 Being built upon him a Spiritual House and Holy Priesthood to that very end Jesus Christ is the person that doth approach nigh to God in our behalf Jer. 30.21 I will cause him to draw near and he shall approach to me for who is he that engageth his heart to approach unto me saith the Lord. Who is he that God will chuse to draw near unto him Literally and primarily it may be understood of the civil Governour but ultimately and consummately of Jesus Christ who undertook not his Office without Gods call who in the behalf of believers hath engaged his heart to approach nigh unto God and we by him do draw nigh to God Heb. 10.19 Boldness we have to enter into the holiest by the blood of Jesus with Eph. 2.18 For through him we both have an access by one Spirit unto the Father so Eph. 3.12 In whom we have boldness and access with Confidence by the faith of him And what a Priviledg is this that every one of Gods Saints and People may have the liberty as often as they will to approach nigh to God to make their requests in every thing by Prayer and Supplication 6. They are said to be near unto God in regard of the Lord's choice and separation of them from and and above all the People of the World unto himself they are so both from all eternity and also in time and this is spoken of particular persons and a whose People jointly Observe both Elect according to the foreknowledg of God the Father 1 Pet. 1.2 they are his chosen people Eph. 1.4 According as he hath chosen us in him before the Foundation of the World thus for persons If you will observe it also for a nation or a people Psal 135.4 For the Lord hath chosen Jacob for himself and Israel for his peculiar treasure To which join that place Isa 41.89 But thou Israel art my Servant Jacob whom I have chosen the Seed of Abraham my friend thou whom I have taken from the ends of the Earth and sard unto thee thou art my Servant I have chosen thee and not cast thee away Hence are they said to be a separated People so shall we be separated I and my People from all the people that are upon the face of the Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Same word as separated Exod. Exod. 33.16 so David Psal 4.3 The Lord hath set apart him that is godly unto himself therefore said to be a people of his inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 same as Saints in Text Deut 4.20 and the lot of his inheritance Deut. 32.9 and his peculiar treasure Exod. 19.5 peculiar people 1 Pet. 2.9 and Christ tells the Disciples That he had chosen them out of the World and therefore the World hated them Joh. 15.19 so that not only from eternity but in time not only persons but nations God hath chosen to be his own people above all the World besides And how great is the Priviledg to be God's chosen and peculiar People and so made Near unto him mind this I beseech you What a matter of special observance should this be to us that God doth take here and there one or two or three above others specially when God Casts away all the Wicked of the Earth like dross as Psal 119.119 as a man throws dirt out of doors then to be chosen out of them that are cast away what a special favour is this not to be cast out as dross but made up as Jewels and preserved in Jesus Christ what grace is this 7. And Lastly in regard of their daily chose walking with God are they near to him A Christians Conversation is said to be a walking with God so said of Enoch Gen. 22.24 twice together it was his whole course throughout all his life till God took him Yea more fully a walking together and they that walk together are Near each to other though sin makes a
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
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
Gal. 5.17 Flesh lusteth against the Spirit yet being * Eph. 3.16 strengthned with might by thy Spirit in the inner man will †Eph. 6.12 wrestle against Sin Satan and the World yea all manner of wickedness whatsoever * 1 Tim 6.12 fighting the good fight of Faith till I lay hold on the possession of eternal life †2 Timâ— 4.8 having finished my course and obtain'd the Crown of righteousness which thou hast promised Yet sith there is no man * Eccleâ— 7.20 that liveth and sinneth not I do in thy holy presence protest against any contrived allowed sin whereby I shall †Psâ—â— 18.21 wickedly depart from my God and that though of force I do and shall in part while I am in this body * Rom. 〈◊〉 25. with my flesh serve the law of sin yet with my mind will I serve the law of God wholly and for ever Now the †Josh 22.22 Lord God of Gods the * Jer. 17.10 searcher of the hearts and tryer of the reins †Psal 139.23 24. search me and try me and if their be any way of wickedness in me lead me in the way everlasting sith thou * Psal 119.4 commandest me to keep thy precepts diligently †Psal 27.8 my heart saith unto thee * Psal 119.5 Oh that my waies were directed to keep thy statutes therefore will I †Deut. 26.16 keep and do them with all mine heart and all my Soul Blessed God I desire to * Phil. 4.4 rejoice in thee and in the †2 Chron. 15.15 Oath and Covenant made with thee this I do in the truth and uprightness of my heart as I have chosen so I desire to prize thee above all * Ps 73.25 Whom have I in Heaven but thee and there is none on Earth that I desire besides thee †Song 6.3 I am my beloved's and my beloved is mine * Psal 16.6 The lines are fallen to me in pleasant places yea I have a goodly heritage †Eph. 1.4 5. Blessed be the God and Father of our Lord Jesus Christ who hath chosen me in him before the Foundation of the World * Rev. 5.9 10. Blessing Honour and Glory be given to the Lamb for ever who was slain and hast redeemed me to God by thy blood †Zech. 9.11 the blood of the Covenant Blessed be the eternal Spirit who hast * Gen. 1.2 moved my heart to enter into this solemn relation and obligation unto God †Deut. 7.9 29.9 The Lord my God the faithful God which keepeth Covenant and Mercy to them that Love him and keep his Commandments keep to me the Covenant and the Mercy and Confirm it to the end and strengthen me so with thy Grace that I may keep the words of this Covenant and do them and this Covenant made this day with my God let not any thing Sin Satan World Life nor Death disannul but let it be confirmed to all Eternity Amen Amen FINIS AN APPENDIX Containing PROPOSITIONS Evidencing Not only the warrantableness but expediency of transacting with God in a particular express Covenant-way Written at first for the satisfaction of a private friend now published at the request of some others and for the benefit and advnatage of any that shall peruse them By SAMUEL VVINNEY sometimes Minister of the Gospel at Glaston in Somersetshire London Printed for Thomas Cockeril at the Atlas in Cornhil near the Royal Exchange 1675. To the Reader Courteous Reader THere being lately extant a worthy Treatise of a Reverend Divine called Vindiciae Pietatis written by Mr. R. A. pressing to a strict and precise Conversation and in it giving advice to persons not yet in Covenant to come in and compleat all by Solemn Covenanting with God I most gladly sweetly and delightfully viewed the design and meeting with the doubts of some person a pretious Servant of God and my dear and intimate friend about the warrantableness of that way because I my self was so much affected with the thing did set my self upon his request and letter to me seriously to seek what warrant Gods word afforded to it and at some spare-hours in some few days of vacation from my incumbring and tedious imployment drew up the following Propositions tending to the evidence thereof hoping that either the author of the forenamed treatise or some person else whose Graces Abilities and Leisure are greater than mine may be stirred up more fully to clear it The Lord grant that whosoever may peruse them may have the same comfort and benefit thereby as the Author that composed them and now through the importunity of others made them publick Amen Certain PROPOSITIONS tending to the clearing of a Question and Satisfaction of some doubts about particular express entring into Covenant with God Prop. I. THat God hath of his own good pleasure from all eternity elected so me to everlasting life 1 Pet. 1.2 Elect according to the foreknowledg of God Eph. 1.4 According as he hath chosen us in him before the Foundation of the World Prop. II. That God did from all eternity ransact the business of the Salvation of these elected persons between himself and his Son Jesus Christ God gave every one of those whom he would have mercy on to Jesus Christ to the intent that he might deliver them all and every one of them out of the estate of sin and misery which they should implunge themselves into by the fall of Adâ—m and the Son he accepts of this work of Salvation and Redemption of them by his own death to be accomplished in the fulness of time and this by Divines is called the Covenant of Redemption Prop. III. That besides the Covenant transacted between the Father and the Son about the Redemption and Salvation of the elect from all eternity God he enters into a Covenant of Grace with the persons themselves that are elected in due time which yet is a consequent of the former For if Christ had never undertaken or accepted of the terms in that Covenant of Redemption before time there had been no Covenant of Grace in time with the Elect themselves Prop. IV. This Covenant between God and his people is mutual and stipulatory that is obligeth God to speak with due reverence of so great a Majesty and also obligeth all and every the persons of his people taken into it wherein as God graciously doth promise to be their God to be good and kind unto them yea to be all to them and do all for them which shall be for present and future temporal spiritual and eternal good so are they answerably bound to become his people for their part and so to live before God as his people in Faith Repentance Holiness and Obedience all their daies So that the preceptive part as well as the promissive part of the Covenant is expresly in Scripture called and entitled by the name of a Covenant because of
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