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 night I tell you he will avenge them speedily although he bear long with them where the injury and wrong of Gods People are set forth by the injury done by a great person to a poor Widow God avenging them by the parable of a Judg who though he feared not God nor yet regarded Man yet because of the Widows importunity would avenge her of her advesrary now if an unjust Judg will avenge because of importunity a person that is no way allied to him shall not the most righteous God take Vengeance for the wrongs of his own People that are so near unto him Now mind that and comfort your selves God will be careful of your safety no body shall hurt you or if they dare and do endeavour it the Lord to whom vengeance belongeth will take your part and take vengeance for you It may be you may suffer affliction for the Gospels sake wicked men may be injurious to you for Religions sake remember there is a God that will take your part that are thus nigh to him and I could wish that all that are under sufferings for Righteousness sake might have Faith to live upon this Truth and if God call us to more and greater sufferings we might treasure up this Truth against such a time comes 2ly God will fellow-feel with you too if you are a People near unto him and this Priviledg is as great as the former there is a famous Scripture for this Isa 63.9 In all their afflictions he was afflicted and the Angel of his presence saved them in his love and in his pity he redeemed them and bare them and carried them all the days of old The Chapter speaks of the works God had done formerly for Israel but principally with respect to the Wilderness how pitiful was God to Israel when they were in the Wilderness and how did God shew himself to be concerned in all the Affliction that did light upon them by a compassionate Fellow-feeling If any be sick or in Affliction that be near to us how ready are we to lay it to heart how are we affected with it so will God be with all our troubles be they what they will be And mark you the same expression is spoken concerning our inward Affliction and remember it against the time that trouble comes it is spoken of our Lord Jesus Christ Heb. 4.14 Seeing then we have a great high-Priest that is passed into the Heavens Jesus the Son of God For we have not an high Priest that cannot be touched with our infirmities but was in all points tempted as we are yet without sin He was tempted to sin though he was not prevailed over by the temptation and therefore Jesus the Son of God can be touched with the feeling of our temptations Sometimes the violence of temptation is so strong and so hard to be dealt with that were it not that a person could look to Christs fellow-feeling and to God's pitty it were a cause not to be undergon I believe I speak to some that understand and experience what I say now if we commiserate those that be Dear and Near to us nay and those that be not so but in the common bonds of nature with us so that we take what hath befallen them as though it had fallen on our own selves how much more will God! and blessed be God that we are nigh to such an one that can fellow-feel with us if not we were an undone people that 's the second 3. A third Priviledg is this the advantage they have of prevailing with God in the requests they do present to him all their suits and requests shall be accepted and granted and free and open access to his presence to ask any thing of him and not be denied still asking according to his Will And hence it is that they are so prevalent with God because they are a people near to God and because they are so near to him that is so near to him that is the Lord Jesus Christ hence it is that they can have all their Payers answered an da l their petitions fulfilled because they are a People near to God the Lord is near to answer all their Prayers the Lord increase our Faith for herein lyes much of the comfort of Christianity You know if a stranger come to request any thing of us or an enemy we do not so much as look on them nor grant them though it should not be so with us and we should not do so but if our familiar friend requests any thing of us he will soon prevail if a wife come and desire her Husband to do something for her or a Child should desire his Father to do something for him or give something to him though another should not yet they shall prevail why Because they be near to him So it is with God God's People are his Married People his new-born Children therefore they have such prevalence with him in all their addresses unto him They may sreely but humbly Converse with him and may have Communion with him 1 Joh. 1.3 God Commanded Exod. 25.22 that there should be a Mercy-seat and over the Mercy-seat two golden Cherubims and they shonld look one towards another and when God did come and speak to his People the text tells us God promised There will I meet with thee and there will I Commune with thee from above the Mercy-Seat and hence the Apostle draws his encouraging argument let us come boldly to the Throne of Grace Heb. 4.16 that we may obtain mercy c. the Mercy-Seat in the Old-Testament is the throne of Grace in the New 4. Their protection is sure God will undertake for their defence which is much of the same importance with the first therefore I shall say by way of addition little of it here their safeguard is sure because God undertakes for them They are as dear to him as the Apple of his eye and he that toucheth you toucheth the Apple of my eye saith God Zech. 2.8 and their safety is set forth by their Nearness to God yea under the shadow of thy wings will I make my refuge till these calamities be over-past Psal 57.1 I have covered thee in the shadow of mine hand Isa 51.16 he shall cover thee with his feathers Psal 91.4 nearer we can't be nor yet safer 5. They being a People nigh to God God will provide for them too and take care for their supply will not an husband provide for his Wife and a Father for his Children O God be merciful to a great many Husbands and Fathers that have no Compassion on their Wives and Children but spend all they get and undoe their poor families but God is not such an Husband nor such a Father God hath laid a special charge upon Masters of families that they should provide for their own houshold and if a man provide not for his own and specially them of his own house he hath denied the Faith and is
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
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
worse than an infidel saith God by the Apostle 1 Tim. 5.8 How many such Masters and Parents are there in the pale of this visible Church that have the badg of Christianity upon them that consuem all in their lusts and are in this sense worse than the Infidels the Heathens and Pagans now will God lay that charge upon us and will he not do it himself doth God require us to provide for our houshold and will not God provide for his are not God's People his houshold and so his own as near as Wife Children and Servants and will not God then take care of them Will God teach us providence and care for our Relations and shall not God do so for his When you want your bread you that are poor remember this if you be a People near unto God he will provide for you and this should learn you the Apostles lesson to cast all your care upon him who careth for you 1 Pry. 5.7 And what a mercy it is to be able to beg our daily bread from God upon this Relation that we are a People nigh to him will not God provide for his own Surely he will God that requires us to do good to all men but especially to the houshold of Faith Gal. 6.10 he himself is also good to all by that general common Goodness which he extends to the whole Creation Psal 145.9 but specially to his own Israel truely God is good to Israel Psal 73.1 the People near unto him text It 's only the houshold of Faith that is near to God for Faith is the bond of our Union unto God and Jesus Christ 6. And Lastly remember and take comfort in this also as you are now near to him here so you shall be more near to him in Heaven hereafter and this closeth up and compleateth the Happiness of the People of God he will bring them all to be near to him in Heaven methinks these things should make our hearts a little burn within us with affection to be in a longing after this great Priviledg remember you shall be as near to God as Heaven and Glory shall make you and how near will that be God is near to you now and you are near to God now but yet notwithstanding in Heaven is the greatest and chiefest Nearness Here you have his presence in a measure with many interruptions here sin that makes a separation between God and you but hereafter you shall fully immediately and for ever have his presence you shall never be excluded or shut out of it time will come when there will be nothing that shall stand and interpose between God and you all that shall cause a distance shall be taken out of the way Oh what a blessed time will that be 3. Use By way of Exhortation in two branches First Labour to make sure with the greatest diligence and speed you are possibly able that you are a People near unto God And will not all those things that I hinted and proposed to you prevail with you may not the Consideration of all those Priviledges that follow upon this forenamed that you are near to God allure us and prevail with us do not be at a distance from God still as you have been may you not say truely It is good for me to be near as David said It is good for me to draw near to God Psal 73.28 run through in your meditations every one of the Priviledges I have mentioned be not hearers or readers only be perswaded then methinks this one well-thought of before-named of having every request answered should be a mighty thing It is a Priviledg beyond all imagination sufficient to Provoke to the highest admiration and greatest desire and endeavour about this that possible can be But Consider on the other hand what is the misery of being afar off from God how great is the evil of being far off why They that are far from thee shall perish thou hast destroyed all that go a-whoring from thee saith David Psal 73.27 well it is a sad case then to be at a distance from him If we do seriously lay it to heart and this is the Condition of every man Woman as they come into the World till Christ make them nigh I pray God make you and me more Considerate of it How long have you lived and yet continue far from God! It would make ones heart to ake to consider how many years we have lived afar off in point of reconciliation Consider one thing more what Patience hath God exercised to you all this while that he hath prevented your perishing in that Condition what wonderful Patience what a World of long-suffering hath God lengthned out towards you Let me add one thing more by asking you a question Will you live and die at last at a distance from God and not be made nigh unto him What do you say If I should ask every Man and woman of you as every one of you ought to apply the word of God to your selves Art thou willing to live and dy and not be made hear to God what do your hearts say to this the Lord God of Heaven by his Spirit awaken every one to a serious Consideration of it I dare say there is never a man or woman if they were going to die this moment but would be of this mind that he might be near unto God unless God had given them over unto a reprobate sense to be so blinded by the Devil in their wickedness that they cared not what became of body or soul or any thing for ever What a sad thing that many say in their hearts with those in Job 22. Depart from us for we desire not the knowledg of thy ways These do not desire God or to be nigh unto him but now weigh this as if you were going to die Would I be set at a distance from God for ever and for ever and can I ever expect to be near to God hereafter if I am afar off from God now Weigh these things above-mentioned in these five particulars for method and memories sake 1. You came every one into the World at a distance from God 2. How long have you lived at a distance from him 3. How much patience hath God exercised towards you all this while 4. Whether you intend to live and die in that Condition or 5. Whether you can expect to be near to God hereafter if you be not near to but far off from God here if you live and die at the same yea greater distance than you came into the World from God at how far then will you be removed from God and that for ever if you be now so far by nature and continue all your lives widening the distance and pie without having it made up you will never then come so near as to see the face of God with Comfort I beseech you look to it for these be the great truths yea the greatest