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
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
that tye on persons to perform the duty as God hath graciously bound himself to perform the mercy so the Moral law is called a Covenant Deut. 4.13.2 Chron. 6.11 and the mandatory part in general Lev. 26.15 Deut. 29.1.9.12 14 21 25. and the Hebrew Phrase which properly signifies to cut a Covenant amongst variety of words by which the LXX use to translate it one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Command See Heb. 9.10 from Exod. 24.8 Prop. V. That this Covenant is made with Believers and their Seed not only with the single persons of Believers but with their Seed also in them and themselves the representatives of their Seed Prop. VI. That every particular person of these is bound for himself to lay hold on the Covenant By Faith to apply all the Promises and in Obedience to perform all the precepts and duties required in this Covenant Now about our particular entring into and being in Covenant with God divers things are to be weighed and considered for a right understanding thereof We may be said to be in and to enter into Covenant with God two waies 1. Virtually and this is two waies 1. Either in our Fathers relation and obligation to God God enters into Covenant not with Believers persons only as before but with them and their Seed also Gen. 17.7 And I will establish my Covenant between mee and thee and thy Seed after thee in their generations for an everlasting Covenant to be a God unto thee and thy Seed after thee And every Believer ought to accept the Covenant not for himself only but for his seed Now my Father's accepting the Covenant not for himself only but for me and God's Covenanting with me as well as with him doth engage me with him to God in the same obligation This way of Covenant-transaction hath been always in all Gods dealings with the Sons of men in this kind even in both Covenants viz that of Works called a Covenant of life by our Divines before the fall and that of Grace ever since And this way of being in Covenant with God may be as soon as a man is conceived and before while he is in his fathers Loins thus were all the Sons of men all mankind in Adam's Covenant and every belivers Seed in their Fathers 2. Or else in our being baptized and receiving thereby the outward sign and Seal of the Covenant of Grace Now though hereby an outward application of the sign of the Covenant was made to us yet we did but virtually enter then and thereby into Covenant with God because we were altogether passive and not at all active in our participation of that Sacrament 2. Actually and this is two waies too 1. Something respects the nature of the thing it self that there be a serious cordial total Resignation of our selves to God in a holy dependance reliance and affiance on all his Promises accepting him to be our Saviour the Holy Ghost to be our God and Jesus Christ to be our Sanctifier and Comforter upon his own terms as he hath offered himself to us in his blessed Word with an unfeigned and univerâ—â—l Obedience to all his Commandments 2. Something respects the manner of doing of it and here also something is 1. Publick when a person grown to years and understanding doth freely and voluntarily yea and openly too in the face and presence of the Congregation Mr. Hamner of Confirmation take upon him to fulfil that Covenant which his Father in his name and behalf at his Baptism undertook for him 2. * The nature of this particular express Covenanting with God briefly opened Private and that is when a person either at his Conversion or after doth this upon due deliberate Consideration between God and his own Soul draw up in writing a certain form of words according as his own heart shall upon serious search and knowledg of his estate according to the Scriptures direct him Wherein there shall be an humble and hearty accepting owning and acknowledging of God the Father God the Son and God the Holy Ghost to be his God in Covenant upon his own terms and that for ever as also a full and unfeigned Resignation of himself made to God and Resolution in the strength of God's grace to walk with him in an holy Communion and Conversation according to the duty required by God from him in this holy Covenant-state into which he is entred and taken Now for our better understanding in a matter of so great importance for further clearing of it I shall offer these following particulars to serious Consideration 1. That I make these two last imdiately forenamed only as the Circumstance of this matter not at all of the substance of our entring into Covenant We may truely be in Covenant partake of the benefits of it have an interest in God Jesus Christ Remission of Sins and Salvation yield our selves to God although we do neither of these last things forementioned that is to say though we are never brought into the Congregation there openly to profess our taking these obligations upon our selves which our Father did for us at our Baptism or never have such a draught in express writing between God and our selves 2. The Scripture saith One shall say I am the Lord 's as well as another shall subscribe with his hand unto the Lord and another shall call himself by the name of Jacob. Isa 44.5 Now if this particular should be a necessary Duty viz subscribing with the hand and the other too then some would be bound to one mode or form of transactiâ—â— with God and others to another 〈◊〉 â—hereas the Scripture maketh one as lawful good and valid as another yea the Scripture seems to speak more in that expression of saying than that of subscribing with the hand as is easily observable there being two expressions of the former one only of the latter So that text Deut. 26.17 18. Thou hast avouched the Lord this day to be thy God and to walk in his waies c. or as the Hebrew hath it * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast made to say that is to promise as worthy Ainsworth on the place though others thou hast exalted the Lord to be thy God and surely they that take God to be their God as they should exalt him above all in their estimation as the Prophet did Whom have I in heaven but thee Psal 73.25 so should they make him their Lord Paramount make him their Sovereign and Supream should not set up or suffer any thing higher than he the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IXX. Greek thou hast chosen the Lord this day to be thy God but this interpretation though good is a digression to return therefore 3. All cannot do this taking only one expression in the letter that is subscribe with the hand for very many cannot write therefore cannot subscribe with the hand to God And if it should be drawn for them they may
consider what a weighty matter is done now by you how sad to be found a Covenant-breaker often think how grievously God complains of such persons Psal 78.8 And might not be as their Fathers a stubborn and rebellious Generation a Generation that set not their heart aright and whose Spirit was not stedfast with God and further ver 37. For their heart was not right with him neither were they stedfast in his Covenant and again ver 57. But turned back and dealt unfaithfully like their Fathers they were turned aside like a deceitful bow And how severe Go Almighty will prove and shew himself against all those that do thus abominable take his name in vain 5. Finally I wish all persons to see to it that they walk worthy of it and answerable to it in that holy strict pure and upright way of Obedience which God calls for in that chearful dependence on God and Jesus Christ and in that pure Conversation which the holy Covenant requires Suffer not the remainders of unbelief in your hearts to cause you to depart from the living God and let not that hand be lifted up against God which you have lifted up to him in this transaction Beware of your selves that your practice and Conversation be no unsuitable but every way conformable thereunto that so you give not God cause to upbraid you as we read Psal 50.16 17. What hast thou to do to take my Covenant in thy mouth seeing thou hatest instruction and castest my words behind thee I wish unfeignedly that all those upon whom these strong and holy obligations lie might have a Conversation alike to that of Levi whom God commends as a patern unto others and reproves the Priests for difformity thereunto I know this Covenant spoken in this place had a peculiar respect to that Tribe yet his holy Conversation is in a most strict and exact manner possible to be imitated by every true Christian in Govenant with God see it recorded Mal. 2.5 My Covenant was with him of Life and Peace and I gave them to him for ohc fear wherewith he feared me and was afraid before my name vers 6. The Law of truth was in his mouth and iniquity was not found in his lips he walked with me in Peace and Equity and turned himself chiefly as well as many others from iniquity The Lord keep and uphold us by his free Spirit in an holy Covenant-Conversation answerable to our professed and I hope real Espousals to God and Jesus Christ here untill the marriage of the Lamb be come in the Kingdom of Heaven Amen FINIS THE NEARNESS OF God's Covenant-People Unto Him Being the Sum of two Sermons preached on Psalm 148. 14th vers last part Added as a motive to provoke Christians to and to promote the great design of particular express-Covenanting with God 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 Christian Reader Appiness is the Vote of all men But though all desire it yet most take the wrong course to the attaining of it as if one should intend a voyage to the East and Sail quite Westward Austin reckons up 288 opinons of the Philosophers about Happiness and they have all shot wide of the mark We must not weigh happiness populari trutina in the World's Ballance but in the ballance of the Sanctuary Doubtless the Psalmist did hit upon the right Psal 144.15 Happy is the people whose God is the Lord. God is the Summum bonum or chief Good In the chief Good there must be 1. Suavity it must be delitious causing a jubilation or extasy of Joy And where can we such those pure quintessential Comforts which do ravish the Soul with sweet delight but in God * In Deo duad im dulcedine delectatur anima immo rapitur Aug. Psal 16.11 In thy presence is fulness of Joy 2. Transcendency the chief Good must have an innate sparkling Beauty Superior to all other God is the spring of Being who doth enrich and bespangle the whole Creation the Cause is more noble than the Effect He must needs infinitely out-shine all sublunary Glory God is better than the Soul than the Angels than Heaven 3. Duration the chief Good must run parallel with Eternity * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys God abides King for ever Psal 29.10 Eternity is a Flower of his Crown he is an inexhaustible treasury of Goodness So that God being the chief Good the enjoyment of God is the sole thing which Crowns us with Blessedness And how doth God come to be our God but by choosing him It is one thing for the Judgment to approve of God and another thing for the Will to chuse him Many are in their Judgments convinced that God is the most amiable Object but they are swayed another away their Corruptions are stronger than their Convictions But we must upon mature deliberation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cleave to the Lord Acts 11.23 We must choose him though with Affliction Heb. 11.25 Religion is not a matter of chance * Nemo fortuito fit bonus but of choice Psal 119.30 I have chosen the way of truth This choosing of God for our God 1. Presupposeth an enlightned mind We must understand those illustrious Perfections which are in God his Wisdom Holiness Veracity Bounty as Knowledg ushers in Faith Psal 9.10 so it precedes choice 2. It denotes a singling out God from all other Objects to set out heart upon While others Court the World and like Apollo embrace the Lawrel-Tree in stead of Daphne the Believer saith as Asaph Ps 73.25 Whom have I in Heaven but thee and as Jacob Gen. 28.21 The Lord shall be my God This Choosing God is that in which the vital part of Christianity consists Affections not grounded upon a judicious Choice die and vanish That fruit cannot last which wants a root to grow upon This choosing God is a blessed sign we love God and belong to him our choosing God is but the result and effect of his choosing us John 15.19 And where there is this chusing of God there will be a davoting 〈◊〉 selves to him Psal 9.38 and 〈◊〉 entring into Covenant with him Jer 50.5 Come and let us joyn our selves to the Lord in a perpetual Covenant 〈…〉 follows 〈…〉 Bond and 〈…〉 a conâ—â—â—◠〈…〉 Vow 〈…〉 so often reâ—â—â—◠〈…〉 ratified in the 〈…〉 Supper These things are the subject-matter of the ensuing Treatise wherein the Reverend Author hath so far as I have read taken good pains and given the World a taste of that Savoury gracious Spirit which resides in him his whole Design in this book is to discover the intrinsecal Excellencies in God which may hasten our Choice of him for our supream solace and 〈◊〉 As also to make us break off our Covenant with Sin and engage in Covenant with the high God by vertue whereof we
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
Woman Now presently after Marriage for persons to run away one from another for a Man to make himself one body with an Harlot it subverts the design of God in Marriage and the Apostle improves it in the next words He that is joyned to the Lord is one Spirit A Spiritual mystical Union there is betwixt God and his People and I hope many that heard and now read this have experience and assurance of it and the Lord grant that more may And here also are both the Nearnesses joyned together not only the Nearness of Relation but of Affection if the Affection be strongly knit between the husband and the wife there is no Affection stronger than that and no less strong and faithful between God and the Soul All which shews that they are related to God as near as any Relation in the World 3. I may yet add another Relation which is not so near as the former that are already mentioned though near also that sets forth this Nearness between God and his People and that is that of Servants God is the Master and his People are the Servants too and some Masters and Servants are very dear one to another a wonderful Nearness of Affection there is of some Masters to their Servants and of some Servants to their Masters though no Relation as to the flesh by affinity or Consanguinity yet they love them tenderly I shall give you an instance of this in the Centurion and his Servant Luk. 7.2 A certain Centurions Servant who was Dear unto him was sick and he shewed that he was dear to him in his tenderness of him in that weak Condition he was and applying himself to Christ for him Moses is called the Servant of the Lord Moses my Servant is dead saith God and you know that expression Moses my Servant is a token of the great Affection God had to him and an high honour and esteem that after he was dead the Almighty confer'd upon hm 4. Nay observe in the last place that God's People are as Near to him and as Dear to him as any of our Houshold and Family are to us And therefore are they called the houshold and family of God Eph. 2.13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ Compare this with ver 19. Now therefore ye are no more strangers and foreigners but fellow-Citizens with the Saints and of the houshold of God Yea to close up this particular whatsoever Relation may express Nearness and Dearness in that Relation stand God and his People each to other and thus is the third thing fully proved 4. They are near to God in regard of Jesus Christ and that on two accounts 1. Of Union to Jesus Christ 2. Of being purchased by Jesus Christ First in regard of the Near Union there is between Christ and them Nay and add to this the Near Relation that is between Christ and them and there is one that renders these words to this very sense and purpose A people Near unto him One reads it very critically * Populo propinqui sui h. â— eâ—â—s qui accedit ad ipsâ—â—â— ut sacerdos sâ—dâ—t ad dexteram eâ—us ut rex â—empe Christi M. P. syn ex Gel. Cocceio the people of his Near one or of him that is near to him viz. God of him that comes near to him as a Priest and sits at his right hand as a King meaning the Lord Jesus Christ now Christ is near to God and there is none Nearer to God than he So near that he is his only natural Son the only begotten Son of God nay he is God himself he is of the same substance with the Father one that accounts it no robbery to be equal with God Phil. 2.6 and therefore call'd God's fellow Zech. 13.7 they are as near to him as the members are to the body 1 Cor. 12.27 Now ye are the body of Christ and members in particular What a priviledg is here you are the body of Christ that is the mystical body of Christ Christ hath a natural body and a mystical body his natural body is that which was made up of flesh blood formed by the Holy Ghost in the Womb of the Virgin But then his mystical body are all Christians who are as really his members as his Hands and Arms and Feet and Eyes and Legs were members of his natural body Christ is the mystical Head of his Church and every believer is a mystical member of Jesus Christ how fully yet doth the Apostle express this to the same purpose Eph. 5.30 For we are members of his body of his flesh and of his bone He speaks of the Marriage-Union in the neighbouring verses much like that of Adam concerning Eve his wife Gen. 2. This is bone of my bone and flesh of my flesh But saith the Apostle This is a great mystery but I speak concerning Christ and his Church ver 32. Further if you observe the Nearness of relation they have to Jesus Christ it will also appear how near they are to God They are near to him in regard of their kin and allyance to Christ too He counts them in the nearest Relation to himself and therefore they must be near to God by vertue thereof see it in that full Scripture Mat. 12.46 c. One said to him that is to Christ behold thy Mother and thy Brethren stand without desiring to speak with thee 48. But he answered who is my Mother c. 49. And he stretched forth his hands towards his disciples and said behold my Mother and my Brethren vers 50. For whosoever shall do the will of my Father which is in Heaven the same is my Brother and Sister and Mother Now if they be Near to Christ by vertue of relation and Union to him as we have seen they are in both these regards one together and proved then certainly they must also be Near to God So that that is the first regard they are near to God on the account of Christ viz. their Union and Relation to the Lord Jesus Christ Secondly They are Near to God with respect to the Lord Jesus Christ in regard they are the purchase of his blood They are his purchased people and that makes them Near to God he hath bought them to God by his blood out of every kindred and tongue and nation Rev. 5.9 by the Sufferings of Jesus Christ and by no other means were we brought unto God 1 Pet. 3.18 For Christ also hath once suffered for sins the Just for the unjust that he might bring us to God We had never been brought unto God had it not been for the blood of Jesus Christ whereby we that were a-far off were made nigh Eph. 2.14 Time was when there was a great distance between God and them and when they were a great way off what a sad case was that but being bought by Christ's blood we were thereby brought