GOD A Chriſtian's Ch …

GOD A Christian's Choice, Compleated by particular Co­venanting with GOD.

Together with an APPENDIX, containing Propositions, tending to clear up the Lawfulness, and Expe­diency of transacting with God in that way.

In pursuit of a Design proposed by Mr. R. A. in his Book entituled, The Vindication of Godliness. And by Mr. Tho. Vincent, in his Book, called Words whereby we may be saved.

To which is added, A brief Discovery of the nearness of such a People unto God, on Psal. 148.14.

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 Worshipful John Lane Esquire, Citizen of London; together with his Vertuous Yoke fellow, Mris. Elizabeth Lane, S. W. wisheth happiness here and hereafter.

Honoured Sir, Madam;

GOD's making, and entring into Cove­nant with Man, I look upon as the most Condescending act of Grace, that ever was passed to­wards the Sons of Men. That the Almighty God should form a Man out of the Clay, or Dust, and then take him into Covenant with himself; It [Page]was so high a Dignity vouch­safed, and Conferred, that can hardly enter into our thoughts with sufficient ad­miration: but that when the first Covenant was bro­ken, God should make a new Covenant, and not take the forseiture of the first, to his utter undoing, how much more great is his kindness! It shews the matchless and unconceiveable love and re­spect that God had to the Sons of men. Methinks the hearts of men should not (I bless God I hope I can say in the simplicity of my heart, that I cannot) but, not onely with joy, but exultation humbly adore this his dispensation towards us. What, that we should be in such a Covenant? which is established upon bet­ter Promises, laid on a better [Page]Foundation, yea the best Pro­mises, and the best Founda­tion: not only with man, but with him upon the account of the Mediator, a Covenant that shall never be broken; For God will never break it on his part, and he hath un­dertaken that we shall never fin ally fall from it, yea that hee'l pardon all the falls that are out of infirmity from it, that do thereby violate it. Cer­tainly these expressions of taking hold of God's Covenant, and joyning our selves to the Lord in Covenant, are to my Soul, such things as are better than a thousand Cordials, to any sinking, fainting heart, and through grace do, and shall Experimentally find more solid Satisfactory Comfort in, than in all things in the World; That such as we are, [Page]should be so highly favoured, and befriended by the Great and Glorious God. Sir, the vindication of the lawfulness, and expediency of every Chri­stians particular Transacting with God in this way, is the sum of all the middle part, which occasioned the prefix­ing this foregoing, and the ad­dition of the last part of this short Treatise. To your self and your good Lady do I de­dicate this small piece, as knowing that you have a through experience of the Truth which is contained in the following sheets: And therefore not only upon the account of the honour, I ow you for the Multitude of kindnesses, and tokens of faithful love which since I knew you, I and my whole family have received from [Page]your self, your gracious Lady, yea your whole family; which I shall forbear here to menti­on further, as knowing, that you desire not any one should (as you your self do not) blow a Trumpet before you; But for Religion's sake, and that Covenant-relation, in which you and yours stand allyed to God. I know not how to testifie and render dues of thanks to you, in any other or better way than this; if you shall continue to favour me, in accepting this small testimony of love, and respects to your self, and family, as I know you do not only ap­prove of, but also are perswa­ded of, and have embraced the Truth, and Priviledges herein presented to the World, I have attained the end in this Dedication. Sir, though they [Page]are devoid of the Embellish­ments of large and many Mar­ginal quotations, and the Em­broidery of curious and en­ticing words; yet here are the plain Truths of God which I do the rather present to you, knowing that true of you which is upon record of Ja­cob, as his high Commenda­tion, by the Holy Ghost, who though he was a great man, yet he was a plain Man; which phrase is no mean Commendation, if we Con­sider the Lord himself giving it to Job. chap. 1.1. with Gen. 25.27. [...] Which I cannot better express than in the Paraphrase of a Re­verend Divine. It is of larger signification than that phrase of ours [a plain man] for that in Common speech noteth one that is simple, and dealeth squarely and evenly, without fraud, deceit, guile, or any tricks in his actions, so may one be and have no great good­ness in him; but this word is used to denote an up­right-hearted man, a truely and intirely Godly man, a perfect man that is good within as well as with­out, and good in all things, at all times, and in all places, one as well as another; one that care­fully follows all the Commandments of God, not gi­ving himself leave to swerve from any of Gods ways at any time. Mr. Wheatlys Prototype Examp. of Ja­cob. Cap. 26. P. 42. who was a non-such in his Generation; he [Page]was a perfect and upright man, &c. yea to the accusers face, Job 2.3. in the same words. Sir, desiring God to reward all your labour of love to my self, and all my brethren, which hath not been small, for quantity or duration, even ever since I knew you, to my self. In Testimony of my thankfulness to you, being well-assured of this, that your self, and all yours will very well relish and accept, and do partake of the things herein treated of and humbly pre­sented to your view, not doubting, but they will be all your portion, I crave leave [Page]to Commend them to you, and your self and yours to the protection of Almighty God, and shall Continue to be,

Your unfeigned thankful Friend, and Servant in the Gospel. S. W.

To the Courteous Reader, especially the Hearers of the things here presented to the publick.

Christian and courteous Reader,

THe Exposing of these things to the publick view, was thus occa­sioned: Had not the subjoined Propositions been (though at the first written for the use and satisfacton of a pri­vate friend) desired by many, Ministers some, at well as o­thers, to be made publick; I had not been prevailed with, to put these short notes before the eyes of the World: but being approved by the Judgment of the Reve­rend [Page]Author of Vindiciae Pieta­tis, and another Ancient and able Divine, whose joint suffrage I looked on as a sufficient encou­ragement to it; and indeed with­out the Consent of Mr. R. A. I should never have yielded to it, looking upon it as a thing too sancy, and pragmatical with­out him, to adventure so to do, the thing vindicated being first exposed and proposed in his fore­named Book. And sith I heard, that that way of transacting with God was questioned by some o­thers, both before, and since they were exposed to his judicious Consideration; Some looking on it as a new kind of Covenant between God and his people, whereas it is but the same Cove­nant, more particularly applyed and laid hold on; I thought it meet, as I was encouraged to pro­pose what meditations I had di­gested [Page]for the satisfaction of their judgments, and preventing those misapprehensions they had about it. Some other things I had in my thoughts to prefix: but by a providence (something more than ordinary) was more prest in my Spirit, to fix my thoughts on this Scripture here insisted on: which when I obser­ved so suitable thereto, I could no longer forbear but set my most serious meditations on work to comply at once both with the Pro­vidence, and with the request of my many friends, requesting its Communication. The transcrib­ing of which, though short, yet would have proved tedious to the many that requested it, and I hope may bring some profit, and satisfaction to some into whose hands they may come; that never desired, nor thought of a­ny such thing: The only thing I [Page]have cause to be ashamed of, is, the narrowness of my own heart, in handling a matter of so excel­lent, and important a concern. I have desired to speak pertinent­ly, and briefly, and not to en­large by digression, but what may prove most suitable to my main design. In Sermons, that are preach [...], where there is only hear­ing for the time of Speaking, there need to be inculcating things a­gain and again, as others of my Brethren know as well as I: affection's Dull, memorie's trea­cherous, and after-meditation too too much neglected. So that repetitions, and rehearsal, if they be not vain repetitions, and af­fected, prove beneficial very much to the hearers, from whom (their understandings being al­so shallow, for the generality of most auditors,) the heads, and material passages once named [Page]only, the most part of them pass away, (if the affections be for present a little stirred) without that due savour and abiding ef­ficacy, that by pressing again and again they might have. Now this is needless in Printed Books, where reviewing makes up the supply of that if there be any additions or alterations, as some few there are, which may be observed by the Reader that heard these things; I hope they will not be unacceptable, or un­profitable. Accept of this small undertaking as the good will of the Author, and read not in transitu, or by rote, but with deliberation and meditation (for I am Confident, that the benefit we might reap by many a good book, is lost for lack of this) that the sweetness of this work (for 'tis both precious and sweet, and I bless God for the [Page]experience of it) may be at last diffused wholly into thy Soul: and then the design is accompli­shed, for which the publication was intended, and that this may be the issue, shall be the prayer of

Thine in the work of the Gospel S. W.

CHAP. I. The Introduction. Connexi­on of the words observed. Text considered; and the Doctrine drawn.

Joshua 24.22.

And Joshua said unto the people, ye are witnesses against your selves, that ye have chosen you the Lord, to serve him, and they said we are witnesses.

BEloved, if I should speak to you in the words of Joshua here, as he did to this peo­ple, would you, could you return the answer that this people did return to Joshua? you that are here in this place. Have you chosen the Lord to you to serve him, yea or no? how many persons are there [Page 18]that are yet to chuse their Religion? to chuse their God! after they have lived many years in the world. Nay Beloved, are not you yet to chuse your God? the Lord help you to consider it; how many peo­ple be there that are either altoge­ther to chuse to this day, or else have chosen others besides the Lord, the true God! how many have chosen the God of this world for their God! How many have chosen Satan to be their God! and how many are joyned to sin as their God, and these only will they serve; whereas it is the great duty and priviledge of Christians, to joyn themselves, and to be joyned to the Lord, Isa. 56.3. with [...] 1 Cor. 6.17. not glued to sin, but to the Lord, which denoteth the nearest con­junction, and firmest adhesion, that can't be parted, or taken asun­der.

Now my design in choice of this Scripture is, not to speak to you concerning scrupulous queries, or of disputable and doubtful things, but to treat with you about the main [Page 19]thing, of your chusing God to be your God; only a little that you may take notice of the order, and connexion of the words. You may find in the beginning of the Chap­ter, that holy Joshua now going the way of all the Chap. 23.14. Earth, hav­ing brought the Children of Israel into possession of the promised Land, just at his departure, gathers toge­ther the Representatives of the whole body of the people. v. 1. And Jo­shua called for the Elders of Israel, and for their Heads, and for their Judges, and for their Officers, and they presented themselves before the Lord, &c. and in a general convo­cation recites the whole Narative of God's dealing towards them ab cri­gine, from their very Original, i.e. not only from the beginning of their being a Nation, but from the choice of Abraham their Father, (who was by descent, nation, and practice an Idolater before God cal'd him, v. 2, 3.) to that very day and time that he spake unto them. In the 14th ver. he gives them an exhortation, to behave themselves [Page 20]answerably to all those benefits be­stowed upon them, in a suitable pra­ctice towards him. Now therefore fear the Lord, and serve him in since­rity, and in truth, and put away the gods which your Fathers served, &c. and that he might the more effectu­ally win upon them, he offers it as it were to their choice, v. 15. and if it seem evil to you to serve the Lord, chuse you this day whom you will serve, whether the gods which your Fathers served that were on the other side of the Flood or the gods of the Amorites in whose Land ye dwelt, and closeth up the verse with his own holy resolution, — but as for me and my house we will serve the Lord; he proposeth to them others, if they thought they had deserved better of them, than God had, by what he had done for them. The people seem with indignation (as they had just cause) to answer, and utterly detest the motion: and therefore give their full assent to the service of God, on consideration of the mighty wonderful works he had wrought for them. God forbid that [Page 21]we should forsake the Lord to serve other gods, v. 16. and they rehearse his Works v. 17, 18. for the Lord our God, he it is that brought us up, and our Fathers out of the Land of Egypt, &c. thereupon they resolve, that they will serve the Lord only. Now Joshua again that he might the better fix them in this their assent and choice, tells them that they could not serve the Lord, for he is an holy God, v. 19. that is, as they ought if they did not forsake their sins, or other gods, and cleave to him stedfastly; then saith he, ye cannot serve the Lord, viz. accepta­bly, and well pleasingly. Their re­ply, with full and joynt consent is reiterated v. 21. they said nay, but we will serve the Lord.

The words of the Text do con­tain the ratification, General scope of the words and firm con­clusion of the Covenant that is made between God and his People, upon the most solemn deliberation that can be expressed.

In them you may take notice of these two things, Particu­lars in the words in particular.

I. There is Joshua's Proposal and [Page 22]Declaration of a double act of this people:

1. Choice of God to be their God, ye have chosen you the Lord to serve him:

2. Their own witness to the act, Ye are winesses against your selves; as if he should say, your own act and deed this day, shall be proof and evidence against you, if you decline from following the Lord in time to come, your own Consciences with­in you, and your own act and deed without you, shall testifie a­gainst you.

II. Here is the Peoples accep­tance, and yielding to this proposal, wherein they do discover their un­feigned assent and consent to what Joshua said in the last words, and they said we are Witnesses.

Now the matter I shall cull out of these words to treat of, (passing by what else I might consider in them) is the act of this people, in chusing the Lord to be their God.

Doct. The Doctrine is this.

That God is, and God ought to be the choice of every good Christian. [Page 23]O who will not say Amen to this Truth! Or take it thus; That it is the highest and greatest duty of Christianity, to chuse God unto our selves, to chuse the true God to be our God: ye have chosen you the Lord. The answer of the peo­ple before, and what is here said of them, doth suit with the proposal of Joshua in the very letter, v. 15. chuse you this day, whom ye will serve, &c. Here, and before they have made God their chief and only choice. Ye are witnesses against your selves, that ye have chosen the Lord to serve him. This is fully exprest in the Prophet David's words, who seems to have done the very same thing. Psal. 16.2. Oh my soul, thou hast said to the Lord, thou art my Lord, my goodness extendeth not to thee. O my soul, thou hast said unto the Lord, &c. the Prophet seems to entertain a soliloquy with his own soul, he had chosen God to be his God, and he was able to speak it with the greatest confidence to, and before God himself, which argues full assurance, thou art my Lord, [Page 24]and to this choice he had made of God, he was resolved to stick and stand, so far was he from chusing others, or being taken from God, that he would not make mention of them, or any thing that concerned them. v. 4. Their sorrows shall be multiplyed that hasten after another God, their drink Offering of Blood will I not offer, nor take their name into my lips. So Gen. 28.20, 21. Jacob was flying from his Brother Esau, and he said, if God will give me bread to eat and rayment to put on, the Lord shall be my God; if Jacob will take God to be his God upon the account of a little bread and water, and apparel, then sure­ly we have greater encouragement to take him to be our God. The testimony of these two eminent Saints of God, are sufficient to prove the truth; besides the peoples act in the Text specified.

CHAP. II. The first thing evplained. What it is to chuse God, opened.

IN the explication of the Do­ctrine, I shall open these two things following.

First, I shall shew you what it is to chuse God to be ours.

And Secondly, why we are to chuse God to be ours.

First, what it is to chu [...] God to be ours, what is the inte [...]dment of it, and what it imports.

Here several things considerable; 1. Some things precedent. 2. Some things there are wherein the essence of the act consisteth. 3. And something that is the issue and product of it.

1. Somethings implyed as pre­cedent.

I. The Choice of God doth im­ply a knowledg of God, that is a thing necessarily antecedent to eve­ry [Page 26]choice, that thing cannot be cho­sen that is not known; so that the Soul that chuseth God to be his, must know, not that God is only, but something what he is also, ac­cording as he hath revealed himself in his holy Word. God hath laid himself open before us in the Word, as in a glass, and the only way to chuse him, is by beholding of him by the eye of the understanding, en­lightned by this Spirit of God, in this glass of the Gospel. In all choices knowledg is prerequired. A man chuseth not a person to be his Wife, that he knoweth not; no Woman chuseth a man to be her Husband, whom she knows not; a Person chuse [...]h nothing to be a por­tion, which he knoweth not; no more will the Soul chuse God to be his God, that hath not acquaintance with him, whosoever will chuse him must have some knowledg of him.

II. There is required to a choice of God Converse with, and some Ex­perience of him. Therefore Joshua rehearseth here all that ever God had done for Israel, from the begin­ning [Page 27]to that day, in order to this Transaction between God and them. They had experience of God all their days, how much God had done for them. And Joshua here recals them on purpose to draw them on to chuse him, and six them in their choice. Deliberation is re­quired to every choice, and when a man doth deliberate, he doth con­sider of things, and thereby debates within himself about the object of his choice, and hereby he conver­seth with, and hath experience of it: so when a man by the view of God in the glass of the Word, deli­berately considers, and apprehends the excellencies of God, above all other objects whatsoever; he be­comes the more firmly fixed, and settled in his choice of him; rash choices are often repented of, there­fore the word [...] Elegit, as a general doth Sol [...] ­ers, for special ser­vice, of whose valour and skill he [...]ath had pro [...]. Exod. 17.9. P. I. Crit. Sacra. here used, and rendred to chuse doth signifie to chuse upon proof and tryal: So that there must be in every person that chuseth God acquaint­ance [Page 28]with God, and experience of God; had we a little more Converse with God what experience should we have of him, and how should we chuse him! the more we Con­verse with God, the more shall we see, and know, and have experi­ence of him, and consequently the more deliberately, 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. [Page 29]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 l [...]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 [Page 30]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 thing [...] 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 [Page 31]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 [Page 32]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. [...]husing of God consisteth as the issue of all this, in the rejecti­on o [...] 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, [Page 33]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 Suit [...]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 [Page 35]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 be so; if a man chuse that which is not really good, it is meerly from the misapprehension of the object; for men do not chuse that which is evil, asevil, but as it seems, or as it appears to be good; their apprehen­sion of it to be good, provokes to a desire and choice of it. And he that knows God to be the chiefest Good, he it is that will chuse him above all to himself; the same David that said of God thou art Good, Psal. 119.68. the sa [...]e David said also, thou art my Lord, Psal. 16.2. Psal. 4.6. Many will say, who will shew us any Good? that is worldly Good, be­cause they know no better; but Lord lift thou up the light of thy Counte­nance, &c. to this suits the Etymo­logy, of the Greek word [...] a duc [...]d [...], quia duc & allicit nos ad sui expetitionem, Mag. in Arist. [...] ­vel, [...] i.e. valde currendo, quia ad bonu [...] valde currimus i. e. Expetimus. I eigh Crit sac. [...] [Page 36]for good. Some take it as coming from a word which signifieth to draw, because it doth draw effectu­ally to the desire of it, and others derive it from a word which signi­fieth running, because when once the Soul hath the apprehension of it, it will run swiftly after it; now God being the only real and chief God, he is the chief desire of every Soul that knows and apprehends him to be so.

Secondly, God is a Communi­cative Good, and so he is not chosen only for the Good that is in him­self, (though chiefly therefore); but for the good that is communicated, and diffused daily from him unto us. The same David that said, thou art my Lord, said also, in the same Psal. 16. The Lord is my portion; further he said too, thou art Good, and thou dost Good, Psal. 119. This seems to be something of kin to that speech of Jacob expressing his choice of God. Gen. 28. If the Lord will give me but bread to eat, and raiment to put on, the Lord shall be my God; and that is the mea [...]st of all these [Page 37]good things: and if Jacob will take God for his upon such low terms, what should we do? what obliga­tions do lie upon us to chuse him, who gives us Life, Breath, Being, Grace and Glory and all?

Thirdly, He is the only satisfy­ing Good, therefore is he to be cho­sen; such a Good that will fill up the whole affection, and all the de­fires of the Soul, and nothing will satisfy it but God: the Soul till it come to God is never satisfied, nor at rest, no more than the Dove that fled from Noah's Ark, till it returned thither again. All created Goods are not satisfying Goods; though the Soul be a finite being, yet the desires be infinite, and therefore whatsoever it chuseth and resteth in, it will not be satisfyed, till it come to God who is infinite. Psal. 63.1. My Soul thirsteth for thee, yea my flesh longeth for thee, — 2. to see thy power and thy glory: When it enjoys God, then it says as he, ver. 5. My Soul is satisfyed as with Marrow and Fatness — ver. 6. when I remember thee on my bed, &c. [Page 38]It is God's mercy and goodness a­lone, that can satisfy which way soever it comes, whether he com­municates it mediately by his Or­dinances, here on Earth, or im­mediately from himself in heaven: Here in his ordinances, Psal. 65.4. Blessed is the man whom thou chusest, and causest to approach unto thee, that he may dwell in thy Courts, he shall be satisfied with the Goodness of thy house, &c. O satisfy us early with thy mercy. Psal. 90.14. I will sati­ate the Soul of the Priests with fat­ness, and my people shall be satisfled with Goodness, saith the Lord, Jer. 31.14. so hereafter, when I awake (in the morning of the resurrecti­on) I shall be satisfyed with thy likeness; saith David, Psal. 17.15. other things satisfy not, riches will not satisfie, the eye is not satisfied with riches. Eccles. 4.8. He that loveth silver shall not be satisfyed with silver, nor he that loveth a­bundance. Eccl. 5.10. The great plea with which the Lord Jesus Christ Expostulateth with Souls is Isa. 55.2. Why do you spend your [Page 39]money for that which is not bread? And your labour for that which sa­tisfieth not? It is God and he alone is the Souls only satisfaction, there­fore chuse him.

Before I pass to the use, I shall for the further evident proof of this that God is the only Soul-sa­tisfying Good, propose to you the Experience of two persons, who found such satisfaction in God, e­ven in this life, that it might be ef­fectual to draw our affections to chuse him above all to our selves. And the one is of Mr. John Welch, a Scotch Minister, who besides his continued enjoyment of Commu­nion with God, especially, The ful­filling of the Script. P. 429. Du­ring his Sickness, was so filled, and overcome with the sensible enjoy­ment of God, that he was some­time overheard in prayer, to have these words. Lord, holdthy hand, It is enough, thy servant is a clay-vessel, and can hold no more; such large manifestations he had of God to his Soul, which gave him full satis­faction.

And Xaverius clama­bat, s [...] tis est Domine, satis est; nec enim mens mea in hac vitat antum gaudi­orum pondus capit, A. Lap. in Cant. 2.3. Another said, It is enough Lord, it is enough: my Soul is not able to receive, such an exceeding weight of joys in this lise. Do not these words of these per­sons evidently declare, the abundant Satisfaction that is to be had in God, even here? besides that fulness of joy and Satisfaction that there is to be had in him, and from him, in the lise to come? there is then Satisfaction to be had in God, and who would not chuse such a God as this is?

CHAP. IV. The Application entred on; first Use of Information.

The Truth being cleared and consirmed, the next thing that follows is, the putting of it to a due use & improvement in our lives and practices.

Use 1. Information.

Ʋse 1. In­form.This doth discover to us, the great and indispensible duty of all men, even of all people that mean to be happy; Especially of all that profess themselves to be the people of God, and that is to chuse God to be theirs. How hard a matter it is to be perswaded to it, or convinced of the necessity of it! this is the great question you are to put to your Souls, have I yet chosen God to be mine? Reader, what dost thou say in this Case? What answer doth thine heart give, to this most impor­tant query proposed? Have you yet chosen God to be yours or not? Oh Christians! if I might be but instrumental in this great Work, in causing your hearts and affections to embrace and chuse God, what a work would this be! It is a very hard matter to be made to believe any of these truths, that 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 [Page 42]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 [Page 43]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. Ʋse 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! [Page 44]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 u [...]?
  • 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, 'tis Good having God to be a friend, make in to him therefore, and make suit to him to [Page 45]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 [Page 46]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 cal [...] no man Father upon Earth, Mat [...] 23. (understand it in a right sense [...] not as though we were to cast off ou [...] natural relations, as some wickedly do); For that we have one to be ou [...] Father, which is in heaven, wh [...] 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 Dut [...] ought to chuse him to be so unt [...] us.

III. Chuse God to be an Husband to you; this God offers himself most willingly to be, but we keep him [Page 47]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 [Page 48]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 worship him according as we are bound, Psal. 45.11. Obey no Commands, but what are agreea­ble to his Commands, he is our [Page 49]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. [Page 50]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 [Page 51]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 [Page 52]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 [Page 53]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 [Page 54]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; [Page 55]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 of his Joy in God, or the excellency of his Joy in God, above all other Joys; no Joy in the World that David had like to the Joy that he had in God. As the Church had chosen Christ to be her beloved, and she preferred him as the chiefest of ten thousand, Song. 5.30.

5. Chuse God only, if we can have nothing else with him, or be­sides him, yet let us chuse him on­ly; he is God only, Good only, as [Page 56]well as chiefly, and so let us chuse him; let God be chosen, though we let all go to have him, and to keep our hold fast of him. We do not know what times we may see, when we must part with all things; and if we be Christians, as we have chosen, so we must keep close to (bear with the expression) a naked God, or God alone, without any thing else, as many, of whom the world was not worthy, have done be­fore us.

6. Chuse God for himself, have no Sinister end in chusing of him, not for any external thing he brings with him (as he never comes alone,) but only for his own Excellencies. What Excellencies are there in him! if we did but view them, according as they are displaied in the Word, what an attractive vertue might they have to draw our hearts to chuse him! we must not chuse God, as men chuse Wives, and Women chuse Husbands, for the most part for what they have, not for them­selves; more for their estates, than for their persons: he that chuseth [Page 57]God for any thing besides God himself, chuseth not God indeed, but that other thing in his Stead; he doth not chuse God chiefly, and he that doth not chuse him chiefly, doth indeed not chuse him at all, but refuse him.

CHAP. VII. Proposing several Motives to provoke us hereunto.

HAving dispatched the two fore­going particulars, I come now to treat of the third, viz. to pro­pose to you some moving considera­tions, to stir you up to this so im­portant a Duty: and give me leave in a few words to expostulate with you, about this matter of so great Consequence.

I. Motive. Now first consider what offers God hath made, and doth still make of himself unto you. If you look on me to speak in Gods name to you, then this is [Page 58]the work that I have to do now, to offer God to every one of your choice; If you will be prevailed with to chuse him. This is the work of the ministry of the Gospel to offer God and Christ according to the tenour of the Covenant of grace: How doth he display his glo­rious excellencies in the Gospel, to prevail with people to accept of him and embrace him! is not this the sum of every Sermon? God saith in every Sermon chuse me: is not this the intent of the Covenant of Grace which we daily preach, I will be your God, I am thy God, &c? as much as if God should say, I offer my self to you, chuse me to be your God, and I am yours. This is the sum of the Covenant, and the meaning of those words: God and the World stand by the Soul, just as two Suiters to a person whom they are wooing, and are not we ready to joyn with, and chuse the World rather than God? yea have we not often refu­sed God for the World? Oh Bre­thren! I beseech you that we may [Page 59]lay it to heart; hath not God stretched out his hand a long time, and no man regards? how oft hath he called, and yet hath been refu­sed? Prov. 1.24. and doth he not say to us as he did to Israel? Isa. 65.1. I said, behold me, behold me to a nation (and so to a person or people) that was not called by my name. And may he not go on to upbraid us as he doth there v. 2. I have spread out my hands all the day-long, unto a rebellious people, which walketh in a way that is not good, after their own thoughts? Surely methinks God saith to eve­ry Soul the same words, and yet how hard a matter to win a Soul to be drawn to chuse God, to be espou­sed and betrothed to Jesus Christ!

II. Motive. Consider how long God hath done this. How long have you lived? and how many Sermons have you heard? even so long and so often hath God offered himself to you: how long have you been a disobedient and a gainsaying peo­ple! though God hath stretched out his hand! Rom. 10.21. may [Page 60]not God's messengers say? yea may not God himself say? they will not be prevailed with, Rev. 3.20. Behold I stand at the door and knock; if any man will open the door, I will come in, and Sup with him, and he with me. Though Christ be kept out all day-long, till Supper time; yet if the door be then opened, he will Come in, & Sup (converse) with the Soul: yet for all that, though he so far condescends, how many persons be there that will not open the door, as not all the day long, so nor yet at night neither! the worse will be their condition one day: in how many Sermons, and Sabbaths hath God offered him­self to be your God, and yet ye have not chosen him to be your God to this day! and will not this come up­on account against you another day, if you still continue to refuse? Cer­tainly it will.

3. Mot. Consider, they are no hard terms that God stands upon with us, but that we may chuse him and embrace him. And if they be hard he can make them easy, and [Page 61]enable us to perform them; and to be sure they be all for our best Good and advantage. What be they? the terms be, that you forsake the World, Flesh, and Devil, and is not this for thy best advantage? nay but is it not? Stand, and Pause a little about it; no man is able to gainsay this. It is true, of himself no man can do this, but God can impower us to renounce them, and to say to every idol, get thee hence; as it is prophesied, Isa. 30.22. And because the terms are not impossible, nor unprofitable, but for our advantage; therefore we should not stick at them, but chuse the Lord to us. The advan­tage is much every way: the casting off the things to be forsaken for him is advantageous; and the chusing of God himself to us is much more for our advantage: the forsaking of them is of great Good, in that it removeth from us that which is of greatest prejudice to us, Damnum cessans; Lucrum emergens. and the choice of God is the choice of the chief Good: So that here is the removal of the greatest loss, and [Page 62]also there accrueth the greatest gain. So then they are not hurtful, nor prejudicial terms that are requi­red of us at all, nor shall we fail of fulfilling the terms, unless it be through our own default; God will enable us, that we seek it of him. If a man did offer me a gift, upon such terms as I was never able to accomplish, I should think that he did it, but to deceive and befool me; but that person that offers me a kindness, upon such terms, that he will make me capable of enjoy­ing it, I have just cause to think he is in good earnest: So it is with God; God can and will enable the Soul to reject all else, whereby it may be capable of chusing, and enjoying him. He can give us, & assist us to do whatsoever is requisite in order to our acceptance of him; and further. I shall add in the close of this, that it is impossible without these, or upon any other terms to chuse him, or have him to be ours; no having and cleaving to the World, Flesh, and Devil, and yet having and chu­sing God to be ours too. You cannot [Page 63]keep the former, odious, & unclean Trinity, and chuse and take to you the blessed and glorious Trinity, Father, Son, and Holy Ghost; No man can have, nor serve two Masters, for either he will hate the one, and love the other, or else he will hold to the one, and despise the other; ye can­not serve God and Mammon. Mat. 6.24.

4. Mot. Shall I say to you that you do not know what you chuse, when you do chuse God to be yours? I may well say so; for you do not know what you do chuse, as to the benefit and advantage there is by him. You know not your own priviledg thereby; every one must say as Christ of Mary, Luk. 10.42. Mary hath chosen the better part: he that hath chosen the best, and chiefest Good hath chosen the best part, and therefore I will say again, you do not know what you chuse, when you chuse God; for

(1.) He that chuseth God to be his chuseth Life; God is the living God, and God is our Life and the length of our daies. Remember as [Page 64]you would chuse life for your Souls, chuse God to be your portion; there is life, and life to be had on­ly in him, and will you not be pre­vailed with, for life's sake to chuse him?

(2.) God is light, and, he that chuseth God chuseth the light; and who that is wise would not chuse the light rather than darkness? He is as he is call'd, the light of Israel, Isa. 10.17. The Lord is my light and my Salvation, Psal, 27.1. God is Light and in him is no darkness at all, 1. Joh. 1. and God is said to be the Father of Lights, James. 1.17. Yea God is a Sun, in whom is concentered all the light, Psal. 84.11. who would not chuse to be in the Sun-shine of his Face? Eccles. 11.7. Truely the light is Sweet, and it is a pleasant thing for the eyes to behold the Sun; if so pleasant to behold the created Sun, as who would not chuse the Sun to shine, and to give light? who is it that would not behold the light of the uncreated Sun of Righteousness? whose light would be more refresh­ing, [Page 65]than ten thousand Suns shin­ing in their strength.

(3.) God is an exceeding great reward, Gen. 15.1. what a re­ward do God's people chuse in chu­sing him to be theirs? God is he that will abundantly recompense thy affection to him, and all thine obedience to him, all your rejoic­ing in him, and estimation of him. Whatsoever of these you have ma­nifested to him, God will requite you, seven, nay an hundred-fold: every duty that you have perform­ed, God will recompence it; all the pleasure you have taken in him, and whereinsoever you have denied your selves any thing for him, God will make it up many-fold in this life, yea here, and hereafter too. And who would not chuse such a God to be his God, who is such a great reward!

In short what may I say more, he that chuseth God chuseth All at once, and I think no man will deny this to be the best choice. A man that chuseth God, is like one that labours to grasp All at one gripe. [Page 66]Even as that devout Nobleman of France said, in return to his Friend, which sent a letter to him, in which were inserted these Words, Deus meus & Omnia, My God and my all; Monsieure de Renti. you invite me thereby to re­turn the same to you, and to all Creatures, my God and my All, my God and my All, my God and my All: Be it known unto you therefore, that he is my God and my All; and if you doubt of it, I shall speak it an hundred times over, I shall add no more; for any thing else is superflu­ous, to him that is truely penetra­ted, possessed with, and assured of my God and my All, &c. Oh that thousands more had made (and could assure themselves that they had made) this choice! that they might an hundred times over say with the same confident assurance; my God and my All.

5. Mot. Consider, how freely God chuseth you, and would, had ye hearts to chuse and embrace him; and will you not answer God in his choice? there is no such hard matter to prevail with him, for his [Page 67]choice and acceptance of us, all the difficulty is on our side. Shall not we be as ready to chuse him, if he be so free to chuse us? he would chuse us, if we were not backward and unwilling; yea though altoge­ther unwilling, how doth he draw the heart, and makes us willing in the day of his power! which shews his superabundant grace, so freely dispensed to us, in fixing his choice on us, till he hath prepared our hearts, not only to a fixed resoluti­on, but to an actual choice of him.

6. Mot. As an improvement of the former, Consider, if you chuse God, this will evidence to you that God hath chosen you unto himself from all eternity; for your choice of God in time, is but a fruit of his fore-choice of you: therefore I must say as, 1. Joh. 4.19. We love him, because he first loved us. So we chuse him; because he first chose us: So our Saviour saith very suitable to this purpose, Joh. 15.16. Ye have not chosen me (that is first) [Page 68]but I have chosen you. Observe this, that that person that God hath chosen from all eternity, will, and shall in time chuse God to be his God; and he that doth in time chuse God to be his God, was from all eternity, before the Foundation of the World was laid, chosen to be one of God's people. Oh who would not make sure of this to himself, and manifest this before all the World, that he hath chosen, and that he is chosen of God to be of the number of his peculiar peo­ple!

7. Mot. Again, Consider yet further, that whatever there is that may provoke to a choice, is most eminently to be found in God. If beauty, honour, greatness, riches, faithfulness, blessedness, love, im­portunity, may be sufficient mo­tives to prevail with us to chuse God, here's enough of all these; and how could I wish for the under­standing, and tongue, and pen of the highest Angel, that I may appre­hend and express, such deep things of God as these be! 1. If the per­son [Page 69]be a beauty that is a Suiter, how is he doted 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, [Page 70]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 long­suffering, 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! [Page 71]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 [Page 72]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?

[Page 73] 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 [Page 74]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 [Page 75]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 not [...], 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, whether they will not work upon your Spirits, to chuse God to be your God! Oh let nor the tenders of Grace be alwayes in vain! but let God prevail with you while it is cal [...]d to day.

CHAP. VIII. Containing reproof to them that do not, will not chuse God.

BEfore I pass unto the second branch of the Exhortation: give me leave to subjoin here a few words of Reproof, to them that will not be prevailed with so to do.

Use. Ʋse of re­proof. Reproof here is to all (I had almost said, but to all) those persons that are negligent and care­less in this Duty, what shame, and censure, yea indeed Condemnation are they worthy of, that do not, will not chuse God, but refuse him; and how many are there that may justly be charged with this guilt! this is the sin of the most in the World at this day, and that God's own people, that are a professing people should be guilty of it, is a very sad thing. This seems to be [Page 77]God's charge on his Israel; Psal. 81.8. Hear O my people, and I will testifie unto thee, O Israel, if thou wilt harken unto me. 10. I am the Lord thy God, &c. But my people would not barken to my voice, and Israel [...] Noluit me. Non as­sensit (cum [...]) noihi Pi. non accepit suasi­onem a me. M. P. Syn. Crit. would none of me, had none to me, they would not accept of my offer, or my coun­sel, they would not yield, nor assent to have me to be their God, they would not be perswaded to desire such a thing as this, or to obey my voice. Which is always a con­comitant, and evidence of the same, resolve on the contrary, that they will not have him to rule over them, chuse any thing rather than him. As the Jews, denyed the holy one, and the Just, and desired a murde­rer to be granted unto them, Acts. 3.14.

Having already reasoned with you, and argued the case about it, to provoke, and move you to take God to be yours, let us here see, and [Page 78]take notice of what may be the rea­son of this great unwillingness.

First, one reason may be, Igno­rance of him, they know him not: many times where persons are put to their choice, they are apt to chuse the worst, because they know not the difference between things, nor the excellency of one thing above another. Men do not like, nor chuse him, because they never 1 Joh. 3.6. have seen him, nor known him. Oh the Ignorance of God that reigneth in the World! if men had the offer of a worldly estate, a rich, well-situated farm, here they were in their element, here they knew what to say, and here quickly would they make a free choice; but because The natural man understandeth not the things of God, 1 Cor. 2 14. being spiritually discerned, and they still carnal, they have not an eye to see, nor yet an understanding to apprehend his ex­cellencies; but as it was said of the Jews, to the same Purpose, They saw no beauty nor comeliness in him, Isa. 53.2. wherefore they should desire him. The worldlings eyes are holden that they [Page 79]cannot know him. Luk. 24.16. they perceive any thing more pre­tious, and desirable than the Al­mighty, and therefore are they rea­dy to say, Who is the Lord that they should chuse him *? Exod. 5.2. Job 21.14. let him depart from us, for we desire not the knowledg of his wayes.

Secondly, Others have prejudices against God and Christ, they think there is but little to be gotten by him; nay, they may think of all things to be parted with for him, and con­sulting with flesh and blood, may imagine that the gain will scarcely quit the cost, if they should embrace and chuse him to them; they may think him an hard master, and ha­ving such hard thoughts of him, will never chuse him. What profit said they Job. 21. if they chuse to serve him? What can the Almighty do for them? Job 22.17.

Thirdly, Others have enmity in their hearts against God; so that they can blaspheme God, and curse God, and deny God, and so vent and breath out their hatred of him, but they have not one good [Page 80]thought of, nor motion towards God.

To close this, I add a short ex­postulation and ejaculation.

But why blind Soul, will not thou be prevailed with? Canst thou shew any just reason or excuse for thy refusal; were thine eyes open­ed, surely thou wouldest run like the Roe, and the Hinds of the Fields after him. Thou lookest in­to a naughty glass, that misrepre­sents God to thee, stay a little and look into one glass yet, which it may be thou never hitherto didst look into, even the glass of his Word, and blessed Gospel: could but one ray of his excellency dart it self into thy heart, thou wouldest with both hands earnestly lay hold on him; How quickly wouldest thou open thy heart to let him in! and he would become the desire of thy Soul!

Oh Blessed God, wilt thou ever suf­fer such poor Creatures to turn their back upon thee! still to hold fast their wickedness, and always to let thee go? how long wilt thou suffer [Page 81]them to belch out their malice a­gainst thee, to thy very face, who art so infinitely glorious in Holiness? how long shall they be spitting their Venom thus at thee? When shall they learn to chuse thee the chief Good, & refuse the evil? When wilt thou encline their hearts to thee? Oh Lord, pluck off the Scales from their eyes, perswade their obdu­rate hearts, that at last they may chuse thee the Lord to them, that they may love the name of the Lord, and be his Servants, and chuse the things that please thee, and take hold of thy Covenant! Lord, let the reading of these few lines prevail with one heart, if it please thee, to take hold of thee! Oh, that one Soul by this my weak labour, might be brought to chuse and embrace thee, and to say with Thomas, my Lord, and my God!

CHAP. IX. Coutaining the second Evhorta­tion, to them that have cho­sen God to them.

2. Use of Exhortation.

Ʋse 2 Ex­hort.HEre follows in the second place, Exhortation to all them that have made choice of God to themselves, to be their God, as I hope many that heard it, and there are also many that read this that have done it. Oh your infinite hap­piness that have made this choice! all that God is is yours, and all God hath is yours. I stand asto­nished, in the very Admiration of the portion of that person, that hath chosen God to be his God, and so may every Soul: What hath not God? and what cannot God do? What is his happiness and portion then, that hath this God for his portion!

A few suitable particular Exhor­tations.

[Page 83] 1. Exhortation. As you have chosen God, so cleave to the God you have thus chosen, hug him, and embrace him, and let him not go again away from you: Do not cast him off, I pray you; remem­ber that passage, Mal. 2.16. The Lord, the God of Jacob saith, that he hateth putting away. The pas­sage is uttered, in reference to mar­ried persons stedfastness one to ano­ther; and if so be, that God hateth putting away in reference to these Corporal, and Carnal marriages, between a Man and his Wife, Doth he not much more in this Spiritual marriage, between the Soul and himself? If God be once married to us, and we are betrothed unto him, he is as much against putting away on either side, as he is against the Husbands, or Wives putting away each other; Doth He so to us? Isa. 41.9. there is a notable passage, I have chosen thee, and not cast thee away. God doth not chuse us, and then cast us away, [...] then should we deal thus [...], God? be perswaded to cleave [...], and [Page 84]not cast him away, stick to God as David resolved to do, Ps. 16. before. When Barnabas came, and saw the Grace of God in some whom he vi­sited, Acts 11.23. It's said, he exhorted them, that with full purpose of heart they should cleave unto the Lord. It's God's Command, Thou shalt fear the Lord thy God, and serve him, and cleave unto him, &c. Deut. 10.20. And this is made the condition of God's driving out the Canaanites before them, Chap. 11.22. The like Exhortation joyn'd with a Commendation is given, Josh. 23.8. But cleave unto the Lord your God, as ye have done unto this day. And this in the text, is put in opposition to denying God, ver. 27. where we read that Joshua put up a stone, in this place in the pre­sence of all the people, to be as a witness, between the Lord and them of this transaction; that stone should be a witness, of what they had done, in making such a wil­ling choice of God to themselves; lest upon the occasion of any temp­tation, they should deny and re­nounce [Page 85]him. Be intreated, whoe­ver hath heard or doth read this to cleave to God, and not deny him, nor put him away: when you have chosen him, do not change him, as the heathens will not, though God's people are apt so to do, Jer. 2.10. Hath a nation (that is Heathen and Idolatrous) changed their gods which yet are no gods? but my peo­ple have changed their Glory, for that which profiteth not; Oh do not so, especially sith God doth not deal so with us, and he indeed hath cause and provocation so to do, yet we have none at all: this God hinteth to them, and upbraid­eth them with, ver. 5 before. Thus saith the Lord, what iniquity have your Fathers found in me, that they are gone far from me, &c. ver. 6. Neither say they in their heart, where is the Lord, that brought us up out of the Land of Egypt? &c. The Lord taxeth them, What iniquity have your Fathers found in me? &c. but what iniquity may not God charge us with, as a just cause of casting us off, and putting us away [Page 86]for ever! and whosoever will may see it charged home on Jerusalem, Ezck. 16, 19, 20, 23, &c. if o­thers lie at us for embracements; let us cast them away, but let us not deal so with God, who is saith­ful to us, notwithstanding our de­merits from him.

2. Exhortation. Content your selves with him alone, whom you have chosen. So did the Prophet David and rejoice in his portion, Psal. 16.5. The Lord is the portion of mine inheritance, &c. ver. 6. shews his satisfaction with this, The lines are fallen unto me in pleasant places, yea I have a Godly heritage; as if he had said, I am in a very good estate, Significat se dili­gere Deum super om­nia, & ipso conten­tum esse. Calvin. Cum Deum habe­ame & haeriditate, optima amaena pars agri mihi obtigitt. M. P. syn. having God to be my portion, I am in a Condition that doth wonderfully Con­tent me, let others chuse riches, honours, &c. Be satisfied therewith, look after none other but himself; be taken up with him: Yea, there is reason to be Con­tented with God only, because God [Page 87]is All, and hath All. Therefore continue for ever with him.

3. Exhortation. Having chosen God, never repent of your choice. You may repent of chusing the World, because that may be hurtful unto you: but we can never have cause, justly to repent of chusing God to be ours; are not the things of the World compared, and that fit­ly to Briars and Thorns? and hath not a Thorn cost and lost many a man a Limo, yea his very life? how many have ventured their Souls for the World! though our Saviour saith, What will it profit a man to gain the whole World, and lose his Soul? or what shall a man give in Exchange for his Soul? alwaies there is danger in chusing other things, but never any danger in chusing God to be ours. It brings desolating judgments on any peo­ple, They chose new Gods, and there was War in their Gates, Judg. 5.8.

4. Exhortation. Be perswaded, to joy in him above all, rest in your love to him as he in his love to [Page 88]you. Zeph. 3.17. He will rejoice over thee with joy, he will rest in his love, he will joy over thee with singing: Have we not much more cause to re­joice in him than he in us? he fills our desire with goodness, we never fulfil his desire, but grieve and pro­voke him; say and do as Mary, Luk. 1.46, 47. My Soul doth magnifie the Lord, and my Spirit hath rejoi­ced in God my Saviour.

CHAP. X. Closeth up all, shewing the in­tendment of the whole,

ANd now in the close of all I beseech and perswade you, to chuse and close with God by heartily accepting, and embracing of the terms of his Covenant of Grace. God's Covenant runs in the form of an offer on his part, and of a gracious acceptance, and charge mixed together as to our part, I will be your God; as who should say, [Page 89]chuse me and I am yours (as before Mot. 1.) and ye shall be my people. I will take you, accept you as mine, and ye shall become my holy, obe­dient people, and I could heartily wish, that I might prevail with you all, for a particular express en­tring into Covenant with God. To chuse and take God to your selves according to the aforesaid offer, and so solemnly give and yield up your selves to God, to become his people as he requires. That there might be a deliberate and open transacti­on between God and your Souls, and that you would have a draught by you as a testimony thereof, con­taining the Sum of the whole, sub­scribed with the hand, and sealed with your seal, as we read of some that did. Neh. 9.38. whether that was done by every particular of that great multitude, as by reason of the [...] at or over the sealing Annotat. Hebraism some conceive, that the Princes, Levits, and Priests, were to see the Covenant sealed by all, or whether they as the Heads and Representatives of [Page 90]the rest did 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 [Page 91]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 [Page 92]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. [Page 93]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 [Page 95]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, [Page 96]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 [Page 97]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 expecteth to be received of thee, that he should not 2 Cor. 6.17. touch the unclean thing, I do here in thy presence, abhorring my self for all my past vileness, sinfulness, and unprofitableness; resolve, Co­venant and promise in thy name, and by thy strength to forsake the Devil, World, and Flesh, 2 Cor. 4.1. and do re­nounce all the hidden works of darkness, and dishonesty: and be­fore the Lord Isa. 30.22. say to every Idol (in heart and Life) get thee hence; purposing in my heart, never to Rom. 6.13. yield my body, or Soul, nor the members, and faculties of them, as the members of unrighteousness to sin, nor suffer for time to come, as heretofore, through thine assisting grace, v. 12. sin to reign in my mortal bo­dy, nor immortal Soul, that I should obey it in the lusts thereof; that I will keep constant, strict watch against all the advantages, snares, [Page 98]and temptations of all mine, and and thine Enemies; earnestly in­treating, and imploring thine 2. Cor. 12.9. Allsufficient Grace to make me 1 Pet. 5.8, 9. Sober and Vigilant, that my adversary the Devil, though he goes about like a roaring Lyon, seeking whom he may devour, may not by any of 2 Cor. 2.11. his devices, take any ad­vantage against me, but that I may resist him stedfastly in the faith, thy grace assisting thereto; keeping my Heart, Tongue and way, from that which is displeasing unto thee. And sith I know and am convinced Isa. 64.6. that my righteousness is as filthy rags and no possibility of Salvation by it, I do renounce it, and loath my self for the imperfections of it; being a lost, perishing and damnable wretch, without thy pardoning and saving Grace!

And Tit. 3.4. because the kindness and love of God towards man, hath so exceedingly appeared, as that thou hast freely offered, and promised, to make an Jer. 32.40. Everlasting Covenant, that thou wilt never turn away from them, to do them good, but [Page 99]wilt ever be their God, that do Isa. 56.6. lay hold on thy Covenant, I desire heartily to take thee O God, Father, Son, and Holy Ghost to be my God; to be my Father, Saviour, and Comforter, to be my portion, and happiness here, and hereafter; be­seeching thee, that thou wouldest 1 Cron. 29.18. keep this purpose in my heart, and continue to communicate this power to my Soul, that I may ever cleave to the my Lord and God, that I may become wholly, and only thine for ever and ever stick­ing unto thy testimonies, & chusing the way of thy Commandements all my daies; for now the Psal. 56.12. vows of God are upon me, yea I have Psal. 119.106. sworn, and will perform it, that I will keep thy righteous Judg­ments.

And forasmuch as there is no Coming to the Father but by Christ, who is the Joh. 14.6. way, truth, and life, who is freely offered in the Gospel, Mat. 3.17. in whom alone thou art well pleased, and I can only be accepted; I heartily and thankfully desire Col. 2.6. to receive Jesus Christ, [Page 100]and to walk in him; To take him to be my 1 Cor. 1.30. Wisdom, Righteousness, Sanctification, and Redemption, to espouse my Soul to him this day, and Isa. 56.6. joyn my self to him in a Co­venant, that can never be broken off or forgotten.

My dear Saviour, who hast made Heb. 10.19. a new and living way to the Fa­ther, for me, I do here solemnly and freely Psal. 24.7, 9. open the everlasting doors of my heart to thee, that thou the King of glory mayst come in, that so thou mayst Eph. 3.17. dwell in my heart by faith, that being lost with­out thee, yet Phil. 3.9. found in thee, I may be saved; thine I desire to be, though I deserve no such priviledg at all, being a filthy stinking sinner, Eph. 2.1. dead in trespasses and Sins; 2 Tim. 3.6. Laden with hellish lusts, pressed down even to Hell it self: but it hath pleased thee to Hos. 2.18. espouse me to thy self, in Righteousness, and Mercy, and Faithfulness; I do with my whole Soul embrace and lay hold on thee, and do take thee the Rev. 15.4. King of Saints, to be my only Lord, and Head and Husband, my [Page 101]only King and Commander, and willingly Mat. 11.29. taking thy easy yoke upon me, I present my self unto thee resolving to Hos. 3.3. continue not only many but all my daies with thee, Rom. 12.1. yielding up my self, body and Soul, as an holy, living, ac­ceptable sacrifice to thee, who hast offered up thy self as a Eph. 5.2. Sacrifice to the Father, for my poor lost Soul, engaging through thy Grace, that I will stoop to thy Scepter, fulfil thy will, and Rev. 14.4. follow thee the Lamb of God whithersoever thou goest, to be disposed of by thee in every condition, that neither po­verty, nor riches; nor Rom. [...] 38, 3 [...] life, nor death, shall separate between me and thee.

Moreover, si [...]h this Eph. [...] 12. access is by one Spirit unto the Father through Christ, I do here most blessed Spirit, take thee to be my on­ly God also: to be my Guide, and J [...] 18.9 [...] Comforter, beseeching thee that thou wouldest Eph. [...] 30. Seal me up unto the day of redemption. That thou wouldest be in me a Jo [...] [...] 38. Fountain of living Water, springing up to life e­ternal. [Page 102]That so I may notwith­standing all difficulties, Job 17.9. hold on my way and grow stronger and stronger, vowing to be Gal. 5.18. led by no other Spirit, but thy self, Rom. 8.1. walking after the Spirit, for time to come, and not after the flesh.

Also, because thou requirest eve­ry one that expecteth to Rev. 22.14. enter by the Gate into the City, to keep thy Commandments: and having now entred into (and renewed) the bond of the Covenant so to do, as one of thy people, to which end thou hast graciously promised, that thou wilt Jer. 32.40. put thy fear into my heart that I shall not depart from thee; I here as thy Covenant-ser­vant, engage solemnly to become wholly thine: that I will be for no other; Psal. 116.15. O Lord truely I am thy Servant, I am thy Servant, Psal. 119.38. de­voted to thy Fear, Love, and Ser­vice: Praying that thou wouldest keep thy promise, to enable me to walk in thy statutes, and through the never-failing influence of thy Heavenly power, Psal. 119.8. I will keep thy statutes, v. 48. my hands also will I [Page 103]lift up to thy Commandements which I love: Oh forsake me not ut­terly, yea I will Isa. 30.1. follow no coun­sel but of thy Spirit, and Word from henceforth all the days of my life. Though Satan tempt, the World allures, and the 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 Tim [...] 4.8. having finished my course, and ob­tain'd the Crown of righteousness, which thou hast promised.

Yet sith there is no man, Eccle [...] 7.20. that liveth and sinneth not, I do in thy holy presence protest against any contrived, allowed sin, whereby I shall Ps [...] 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 [Page 105]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 Containi …

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, [Page]did set my self (upon his request and letter to me) seriously to seek what warrant Gods word affor­ded to it, and at some spare­hours, 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 [Page 6]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 Ad [...]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, [Page 7]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, [Page 8]because of 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 [Page 9]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 [Page 10]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.

[Page 11] 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 uni­ver [...]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.

[Page 12] 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 [Page 13]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 [Page 14]the other too: then some would be bound to one mode or form of transacti [...] with God and others to another [...] [...]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 [Page 15]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 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. [Page 17]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. Whose 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 ( [...]ach one in particu­lar) [Page 18] 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 h [...]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 [Page 19]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 [Page 20]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, [Page 21]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 [Page 22]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. Argu­ments. but of ordinary reason, for the capacity of any that may desire Satisfaction.

1. It is lawful and warrantable to transact with God, in a particu­lar, and personal way, because eve­ry person is bound, by a particular Faith to apply the Promises to him­self in particular, that are proposed in general to all: yea some Promi­ses, that are made to some particular persons in reference to some particu­lar matters, are yet by the Holy Ghost extended to all, and offered to and to be applyed by every Chri­stian: thus Joshua was not to carry away, and impropriate to himself all the benefit of the Promise made to him, about Gods being with him, and not failing, nor forsaking him, Josh. 1.5. Compared with Heb. 13.5. where the Apostle extends it to all, and yet seem thereby to apply it to every particular Christian [...] I [Page 23]will never leave thee, nor forsake thee. Ther's the particular application of that Promise made at first to Joshua to every particular Christians exi­gence, ver. 6. Wherefore we may boldly say. (viz. All Collectively, and each one singlely in his own behalf, and for his own especial be­hoof) the Lord is my helper, &c. And if so, why should not (sith the Covenant is mutually and recipro­cally obligatory) there be a parti­cular resignation, made by every Christian of himself to God?

2. If I am bound in particular by every Command, then I ought and may lawfully give my assent thereto, in word or writing, ei­ther or both. That command reach­eth every particular Christian. Rom. 6.13. yield your selves unto God.

3. Where there was a general, vocal assenting stipulation made to God, and at any time an answer made to his call, there were also the particulars implyed, or exprest, or both. So before, Exod. 19.20. and 24. Chap. It is said all the people an­swered together, and all the people [Page 24]answered with one voice: So Deut. 5.27, 28. It is not said, their Heads only, or Officers, or Elders, but all the people with an express mention of their voices. Yea further we shall see the people expresly mentioned, and distinctly from all these, Josh. 24.1, 2. with 16.17. &c.

4. Because the benefits of the blood of the Lord Jesus Christ (which is called the Blood of the Co­venant, Zech. 9.11.) which are also the benefits of the Covenant of grace, (for both are one) are apply­ed in particular by Gods Saints, in Scripture: see Gal. 2.20. I am cru­cified with Christ, nevertheless I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me. The like the Apostle speaks, Rom. 8.2. for the law of the Spi­rit of life in Christ Jesus, hath made me free from the law of sin and death.

5. David's Prayer may give a little light to this truth, which he makes, and we may read recor­ded, [Page 25] Psal. 35.3. Say unto my Soul I am thy Salvation. Wherein Da­vid desires God to say to him, in this kind in particular: then cer­tainly it may not be unwarranta­ble, for Gods people to deal with God in reserence to their particular Interest in God, and consequently in the Covenant.

6. It's Considerable, how much Gods transaction with the Sons of men in this kind, and way is spo­ken of and uttered, in the terms, and under the notion of single and particular persons. (1.) They were particularly numbred out to Jesus Christ, and accordingly returned by tale (as I may say) to the Father by the Son. John. 17.12, Those thou gavest me, I have kept, and none of them is lost, but the Son of perdition. &c. (2) One shall say, and another shall subscribe, not some, and others, in the plural number but one and another in the singu­lar number. (3.) In the precepts of the moral law at mount Sinai, (which all sound Divines hold, & ac­knowledg to be a Covenant of [Page 26]grace,) with Israel, Exod. 20. the Lord speaks particularly, thou shalt and thou shalt not, not ye but thou. (4.) The Covenant with Christ (Mystical) mentioned, Gal. 3.16. is expressed in Terms of particularity. Now to Abraham and his Seed, were the Promises made; he saith not, and to his Seeds, as of many, but as of one, and to thy Seed, which is Christ: now though by Christ, here is not meant Christ's single person, but Christ mystical (a collective term; As 1 Cor. 12.12. So also is Christ that is Christ's mystical body, of which he is the Head) yet this may shew and point out to us, by Ana­logy and proportion, that every believer hath interest in, and should accordingly make particular appli­cation, of the whole of the Cove­nant unto themselves.

7. Because the Holy Ghost war­ranteth this in his own expression. See 1 Cor. 12.27. Now ye are the body of Christ, and members in par­ticular. Our transacting with God this way is to that end and purpose, that we may make sure of an inte­rest [Page 27]in him, and our union, and relation to the Lord Jesus Christ, to our selves in particular: If the Holy Ghost is so particular in this kind, surely, we may not onely be so, but much more ought to be so.

8. If the Devil, in the Cove­nants he makes with persons, doth make every particular person, sub­scribe with his hand, yea and some (I have heard, or read, or both) with their own blood, their resig­nation of themselves to him, in that hellish bond they are tyed to him in: may we not then, yea how much more, are we bound to deal particularly with God, to make him sure to us and our selves sure to him?

9. The expressions and resem­blances by which this Covenanting with God is set forth, do imply and import as much as this is (1.) It is resembled to a marriage-Cove­nant, Hos. 2.16. thou shalt call me Ishj, that is, my husband; and ver. 19. I will betroth thee unto me for ever, yea I will betroth thee unto me in righteousness, &c. ver. 20. I [Page 28]will hetroth thee unto me in faithful­ness, &c. Now God is our hus­band, Isa. 54.5. thy maker is thy husband, &c. And doth the hus­band in the mariage Covenant, (for that is called a Covenant also) the wife married is called the wife of thy Covenant, (viz.) by marri­age, Mal. 2.14. the marriage. knot and obligation is called the Cove­nant of God, Prov. 2.17.) only promise to be a loving, faithful hus­band, and no more? Surely this is but half-marriage, the promise of the one party; or rather doth not the wise also engage by word of mouth, that she will be a loving, faithful, and obedient wife? and then the marriage is full and com­pleat: In like manner as God, the husband of his people promiseth to be their God; so the espoused Soul promiseth to be only for God, and Jesus Christ and for none else, and this ought every particular Soul to do which is the spouse of the Lord Jesus. I have betrothed you unto one husband, saith the Apostle Paul, Con­version is the Soul's Espousal, 2 Cor. 11. Now Conversion is [Page 29]a work wrought upon every parti­cular Soul, and that Soul and as ma­ny Soul's as are converted, do in par­ticular turn to God, every one for himself, & resolves to be for him on­ly, and none else. (2.) Another expression of this is by the giving of the hand, Rom. 6.13. compared with 2 Chron. 30.8. Now be not stiffnecked as your Fathers were, but yield your selves to the Lord; [...] He­brew; Give the hand to the Lord, as the Margin of some Bibles hath it, which hath some resemblance to marriage also forenamed; wherein as there is an express Promise by word of mouth, so there is at the same time a solemn and publick Gi­ving of the hand each to other. And this action hath many times the virtue of a ratification of Pro­mises, in our civil Commerce and mutual contracts one with another. The Greek; Give glory to God; [...], LXX. like that Jer. 13.16. give Glory to God by repentance and humiliation, pressing to the same duty laid down in the first words, positively, though there negatively; be not stiff­necked [Page 30]in both places, yield your selves to the Lord in our translati­on. (3.) Another expression we shall said, Psal. 50.5. Gather my Saints which have made a Covenant with me by Sacrifice; Hebrew; Cut a Covenant, [...] for at holy Covenants, the Sacrifices were cut asunder, and both the persons went between the parts, to shew that there was a mutual stipulation and engagement, not one person only was tyed, Ainsw. but both did thus reciprocally transact one with another, and were inter­changeably obliged to and assur­ed of the terms therein contain­ed.

10. Further, this is no more than is already done virtually by us in our Baptism-Covenant, and ther's no person of sound judgment but thinketh himself to be really and fully bound thereby, and wo be to every baptized person, that lives and dies in the neglect of fulfilling that Covenant. And this kind of ex­press transacting between God, and our selves by speech or writing is but a doing of the same thing in ano­ther [Page 31]way. So also in the Sacra­ment of the Supper wherein every person takes both the Elements, the Bread and the Cup into his own hand, denoting his receiving Christ to himself in particular, and giving up himself to him, both receiving, and resigning himself up back again is implyed thereby.

11. Lastly, doth not every Chri­stian do the same thing, when he comes to die? It is the last work that all men that die in Christ, and in the faith do, viz. resign them­selves up particularly, Body and Soul into the hands of God; and as the Apostle phraseth it, Commit their Souls unto him after all their well-doing as into the hands of a faithful Creator, 1 Pet. 4. ult. How comforta­bly, freely, & confidently will they do it then, having done it solemnly before hand in their life-time? for this we have our blessed Saviour for a patern: See Luk. 23.46. Cryed with a loud voice and said, Father in­to thy hands I Commend my Spirit, and gave up the Ghost; the very same words that David the type of Jesus [Page 32]Christ did use when he was alive (in his life-time) Psal. 31.5. Into thy hands I Commend my Spirit, thou hast redeemed me, O Lord God of truth! in the doing of this work, when he was in great danger of death by the malice, and mischief his enemies contrived against him: the same did Steven the Protomar­tyr at his dissolution and violent death, Act. 7.59. in effect though not in express words. Lord Jesus re­ceive my Spirit.

And thus much for the lawful­ness, and warrantableness of it, which is the first thing.

Secondly, that it is expedient, ne­cessary, and advantageous, appears very plainly by these things follow­ing.

1. The person gets true, and full assurance that the work is once done indeed, so that the matter will no longer hang in doubt, or if there be any doubts, and ob­jections arise at any time, this draught will be a testimony of it, which God will never disown, it being done in sincerity of heart, or [Page 33]if not this way, yet if there hath been a transacting by word of mouth, wherein an interest in God hath been humbly and heartily ac­cepted and embraced, and serious giving up our selves to God totally and for ever; I say, if it hath been done in this manner the Soul will have some ground of evidence, and some plea with God, when in the midst of detections and temptati­ons. This puts me in mind of one poor Soul, that was in a mixture of Soul and bodily distraction to­gether; who though then as not o­therwise, in many things and cases sensible, yet being set to prayer by some persons that visited her, where­of some were Ministers, and I my self was one, she made use of this passage in these words or to this effect; Lord, Expressing here her came. thou knowest me poor by name, and thou knowest that in such a place (naming it both House and Room) I had Communion with thee, and thou didst give me assurance of interest in thee, and be­ing thine. And soon after through her bodily distraction taken off [Page 34]from the duty, and diverted: So that this is one beneficial advantage, that comes by it, that the work is surely and irrevocably done, and so shall be able with humble boldness to plead with God for our acceptance with him in any Soul-distresses we are, or may come into; and be­ing once thus in good earnest done, shall never be undone, for that the gifts and calling of God are without repentance, Rom. 11.33. and though we are a people, that shall while we are in the World, through infirmity break Covenant, yet it is God's Covenant-promise, to forgive our iniquities; and remember our sins no more, Jer. 31.3.4. And it is not every infirmity, that shall utterly disannul this Covenant, and break off this marriage-Covenant, and dissolve this marriage-knot: see Jer. 3. throughout; If we hearti­ly, and mournfully return to him, as ver, 22, &c. For God is a God that keeps Covenant, and mercy to a thousand Generations, to them that love him and (make it their whole bent and endeavour to) [Page 35]keep all his Commandments, Deut. 7.9. hence did David fetch Com­fort in his personal, and domestical troubles. 2 Sam. 23.5. Although my house be not so with God, yet he hath made with me an Everlasting Covenant ordered in all things, and sure, for this is all my Salvation, and all my desire, although he make it not to grow.

2. This will be a most strongty and bond to keep our hearts close unto God in dependence and Obe­dience. The best are used to find their hearts hang loose, and to stand at a distance through the re­mainders of unbelief, that makes their hearts depart from the living God, Heb. 3.12. Now what a spur and goad will the Considera­tion of this be to us, that we are in Covenant, and have solemnly list­ed up our hands to God, and yield­ed our selves to him? How will this quicken us when we be sluggish, and backward, and our hearts dull, and slow in our saith & dependence, & in our holy Conversation and Obe­dience? if any thing in the World [Page 36]will draw on the Soul that is with­drawing, or drawing back, this will do much, to consider how we have bound our selves, and that if we prove not stedfast in this Co­venant, both our tongues and our hands will witness against us; and that this will be, as it were an hand-writing, (of our own act and deed) another day against us.

3. This will be a strong motive to keep the heart off more firmly from, and against all sin; for this is the first thing that is done in this so solemn a work, even to renounce all others that have been as the Lords of, and over the Soul. Say as the Church did Isa. 26.13. O Lord our God, other Lords besides thee have had dominion over us; but by thee onely, will we make mention of thy name. The Consideration of the mischief of which, was the great motive to draw her to the disclaim­ing of them, insomuch, that these two things laid together, will make the person that laies them to heart, resolve, to follow the Apostles di­rection. [Page 37]Rom. 6.12. That they will not let sin reign in their mor­tal bodies, that they may obey it in the lusts thereof. Their Covenant with hell, and death being broken, and dissolved, they resolve through grace, that they will not be Ser­vants any more to divers lusts and pleasures, nor will they be as they have been any more taken captive by Satan at his will. 2 Tim. 2.26.

4. This will be a means to banish all hard and evil thoughts of God, and to cherish and foster good thoughts of him. For hereby we shall look on God as at peace with us; and our selves as friends, and reconciled unto him. So that we shall not be filled with jealousy a­bout his love, nor slavish fear of his wrath, and indignation; which we were before under in our estate of nature being an estate of wrath, for we were by nature children of wrath as well as others, saith the Apostle, Eph. 2.3. So that now the strise, is at an end, and the Controversy is taken up, that there was between God and us: and so [Page 38]these thoughts and suspicions, that he is armed with vengeance against us, and that it may be speedily ex­ecuted upon us are removed: So that as Jacobs fear of Laban was taken off, when there was a solemn Co­venant entred into by them on both sides; so the slavish fear in the Soul will be hereby for the present re­moved, and by degrees abate, Gen. 31. and decay in the Christians heart more and more.

5. All our unwillingness to come unto and before God, will be taken away, and our boldness in com­ming to him to the throne of grace will be increased: yea it will breed an earnest longing to be in Commu­nion with him: for though two can­not walk together except they be agreed; yet they can meet and walk delightfully together, when they are agreed. All that loathness and shieness will be taken out from us, and we shall be brought to de­light in his presence: See it in David who could say God was his God, he could also long to come and appear before God as the hart panteth af­ter [Page 39]the Water-Brooks, Psal. 42.1, 2.

An Answer to some few Obje­ctions lying in the way that might seem to be made against this way of transacting with God, in particular and express Covenant.

Object. 1. There is no precept for this in all the Scripture.

Answ. 1. It is enough that it is warranted by the practice, and ex­ample of the Saints of God, in the Word, (which is proved abundant­ly in the second Scripture-evidence, Sup. p. 16. Where it hath been suffici­ently shewed that God's Saints have particularly owned God, and ap­propriated him unto themselves, as their own God: Psal. 67.6. God even our own God shall bless us; and have also engaged themselves to God, in a particular manner in du­ty and obedience, which is ground enough for such a practice.

Answ. 2. To the real, and serious, and inward doing of this, all are bound that intend to be sa­ved. Rom. 6.13. Yield your selves unto God, with 2 Chron. 30.8. and [Page 40]Rom. 12.1. I beseech you Brethren by the mercies of God, that ye present your bodies, a living Sacrifice, holy, acceptable unto God, &c.

Answ. 3. I grant that we are not bound to this external formal doing of it, in such a manner, as a matter that is necessary to Salvation, so as that every Christian must of necessity do it, if he ever means to go to Heaven, or partake of the be­nefit of the Covenant (this hath been spoken to before also) but as an ex­cellent expedient, for the comfort of our Souls, in assuring our selves of the partaking of the benefits of the Covenant, and keeping the heart more firm and close to God, in an holy Covenant-Conversation, and walking in order to Salvation.

Answ. 4. This is but doing the same thing in another way, which hath been already done, and that often (it may be) and many ways too, as to the substance thereof; for I take these things for granted, (1.) That every true Christian hath done this already in his heart. (2.) That every person in the visible [Page 41]Church hath done this virtually in his Baptism, (as before) and in the primitive times, none were baptized without an express Covenanting, wherein they renounced the World, the Flesh, and the Devil, and en­gaged themselves to Christ, and promised to obey him: I shall refer you for more (yet not much) of this to Mr. Baxters Saints rest, Edit. 8. p. 149. Edit. 9. p. 143. The Que­stion was proposed. Abrenuncias? that is, dost thou renounce? &c. Ans. Abrenuncio, I do renounce. Q. Credis? dost thou believe? Credo, I do believe. Now if it was done actually by persons aged at their Baptism, afore-time, o­penly, and before others, though in few words, Why is it not war­rantable to be done by any now, in a more full and large way either o­penly, or privately in this express way, here treated and discoursed of, as God shall incline the hearts of a­ny amongst us? Further consider, (3.) How often do men do it actu­ally in their own persons at the Lord's Table? even as often as they [Page 42]come to partake of the same. For what else is set forth by these Sacra­mental actions of every Communi­cant in their participation, that be­ing also a Sign and Seal of the Cove­nant, they take God to? be their God, and Jesus Christ to be their alone Saviour, and every one doth this for himself, and by the same reaching forth of the hand, as he doth receive Jesus Christ unto him­self, so doth he as it were give up the hand to God, and thereby his whole self to Jesus Christ, (according to the former observation, Sup. script. Arg. 10) to become one of his people, and Servants, thereby resigning himself up to him, to be wholly his, and at his Com­mand. (4.) How often do men do this also on their sick-beds? their resolution is very earnest and strong, and how often doth it issue forth into express promise? how apt are men to purpose and promise both, when death and judgment look them in the face? that they will become the Lords, are grieved that sin hath swayd them so much, and that they have served it so [Page 43]long, and if it ever please the Lord to spare them, recover them, and continue them longer in the world, they will be only for the Lord, and for no other, that they will drudg for the World, fulfil the lusts of the flesh no longer, nor ever any more as they have done, make provision for it to fulfil them. These things are not only determined in mens breasts, but uttered by their tongues, and with their mouths too, at such a time: and is not this the same thing, the lawfulness of which we hereby labour to justify and establish? (5.) Nay further yet, we find this occasionally done, by Gods Saints, upon some extraor­dinary deliverance out of eminent and particular troubles. See this clear in the Prophet David's pra­ctice, Psal. 116.16. O Lord, truly I am thy Servant, I am thy Servant, and the Son of thine hand-maid, thou hast loosed my bonds. The Psalm was penned as most (and most rati­onally too) agree, upon the same occasion as Psal. 18. (as may be seen by comparing several verses of [Page 44]that and this together): Now upon occasion of this deliverance (which was from the hand of all his ene­mies, & from the hand of Saul, Ps. 18. Title.) the Prophet breaks out into express acknowledgment of his obligation to God; and of his own resignation of himself to him accord­ingly. Now all these things being considered, and seriously laid toge­ther, may we not reasonably con­clude, that a person upon delibe­rate and weighty consideration, may take any such form of words, as are drawn up by either of these seri­ous Divines Mr. G. or Mr. A. or a­ny other, or any that they may draw up themselves from their own expe­rience, according to the Scripture, and having done the preparatory duties there directed to, fall down before God, and solemnly under­take the engagement there proposed, and a verbal profession of his accep­tation of God, & his Son, and Cove­nant, according to the tenour of that form there drawn up and expressed.

Object. 2. But (saith a worthy Divine) God never makes a Cove­nant [Page 45]with a single person personally, Mr. Wills's morning Excercise on Rom. 5.12. and individually, that all others are unconcerned in it, but with whom­soever God enters into Covenant, that person is a representative of o­thers, and is to be looked upon as a publick person; otherwise God should make as many Covenants as there are persons, which is the greatest absur­dity to assert, &c.

Answ. 1. This is true, if it be supposed that God makes different Covenants as to the matter of them, as the Covenants of Works and Grace were; and this is the very ground upon which this passage was uttered, and that which it doth purposely drive at, it being spoken about the Covenant with Adam and all mankind in him, and with Jesus Christ and the elect of God in him: For as Adam in the first Co­venant of Works, stood as the re­presentative of all mankind, that should descend from him by ordi­nary Generation; so Christ in the second Covenant of Grace, did stand as a publick undertaker, in the be­half [Page 46]of all those, whom God had ap­pointed to Salvation.

Answ. 2. But this doth not hin­der, but that God may enter into Covenant with many persons, par­ticularly and individually, that Covenant being the same with all & every one of them: not only with the person of the representative himself, but also with every parti­cular person of that Collective bo­dy included in him; that is to say, every particular person of that nu­merous multitude obliged to God, upon the termes of one an the same Covenant, in that common or publick person, may sue out claim and appropriate, or apply to themselves in due time the benefits thereof, and also, may particular­ly transact with God, in an holy giving up themselves to him, for the performance (through the strength of his own grace) of that duty, to which they are bound in the participation of those privi­ledges. So God did with all and every particular of mankind un­der the Covenant with Adam. [Page 47]And so with every particular elect person in the Covenant of Grace through Jesus Christ: these two do not interfere, nor clash one with or against another, (viz) God taking such a number though never so nu­merous, or many, into Covenant in the representative, and yet en­tring into Covenant particularly, and with every one of them apart, and in their own persons, insomuch that every one of them may be concerned to lay hold on it, as be­ing bound in the same terms with the representative.

Object. 3. But doth not this seem too much to savour of separation, and look too much like that dividing pra­ctice of some in the Church, who, ma­ny of them, otherwise good men (as it is to be hoped) do yet gather them­selves out of, and separate themselves from the Communion of the visible Church, and enter into an express and explicite Covenant one with ano­ther? how may these two be said to differ one from another?

A. For the solution of this Objecti­on several things are to be considered.

1. It will tend much to the [Page 48]clearing of the case, to unfold in brief the nature of that express Co­venant, of these persons mentioned; for by discerning what this is, we shall be the better able to discern the difference between it, and that we are now discoursing of.

For the nature of that Covenant (as far as by reading yet I do un­derstand) it is this: A Combination or joyning together of several Chri­stians, by mutual Consent, and o­pen and express Covenanting (to use their own very words) to walk together with such a body of Saints; in a participation of all the Ordi­nances of Jesus Christ.

2. But to this we may say, as God of the Jews services, who hath required this at their hands? to make such a Covenant as this is? we cannot find any such thing in all the whole Word of God, either Commanded by Christ, or practised by any former primitive Church. It is true, the Scriptures mention a general implicite Covenant of the Gospel (as some Divines call it in opposition to that of those Brethren [Page 49]fore-spoken of) or Covenant of Christianity, which all professing Christians entred into, by their ad­mission unto the Sacrament of Bap­tism, & live in the profession, of and hold to, whereby they are bound to acknowledg God as their only Lord, and Jesus Christ as their only Head, Husband and Comman­der, that they will conform to all his Laws and Ordinances appointed in his Word: but of peoples openly Covenanting so to do with one a­nother, and only in this or that So­ciety, as it were apart from all the rest of the particular Congrega­tions of the Catholick Visible Church, we never read of: As fa­vourable a judgment past on this practice as any I know, Mr. Hud­son of the Catholick vis. Ch. p. 19. I shall in­sert of a dissenting Brother from it. [I dare not make a particular ex­plicite holy Covenant, to be the form [...] particular Church—be­cause [...] no mention of any such Covenant, besides the general, impo­sed on Churches, nor Example, or Warrant for it in all the Scriptures; and therefore I cannot account it [Page 50]an Ordinance of God, but a pru­dential humane device, to keep the members together, which in some places and cases may happi­ly be of good use, so it be not urged as an Ordinance of God, and so it be not used, to enthral any, and abridg them of liberty of removal into other Places, and Congregati­ons for their convenience, or urged as the form of a Church: I deny not that mutual Consent of persons within such a vicinity to join toge­ther constantly in the Ordinances of God under the inspection of such & such officers is requisite to a particu­lar Congregation.] To which joyn that which another saith; The Co­venant of the Gospel or Christia­nity, Mr. Caw­drey incon­sist. of In­dop. with the Script. and it self p. 101. as it engageth them to God, so to one another, to walk in all the ways of God, and to watch over one another, and that primarily too; their explicite consent only is a renewing of that Covenant [...] ties the knot faster to a necessary duty.

3. The consideration and laying together of all these things, will help us to see wherein the difference [Page 51]of these two do ly, which is very great and manifold.

1. This express Covenanting o­penly to walk in such a way, &c. is not at all warranted in Scripture as this is, though not by any ex­press precept, yet by prophesy, and practice of the Saints of God, as may be (before) seen; to which add one more of Jacob to all the rest; see Gen. 28.20, 21. And Jacob vow­ed vow, saying, if God will be with me, and will keep me in the way that I go, and will give me bread to eat, and rayment to put on, so that I come again to my Fathers house in peace, then shall the Lord be my God. Which words are not to be looked upon as an indenting with God, or proposing conditions to God, up­on which he would (or otherwise would not) take or accept God to be his; but a choice, and ready ac­ceptance of God, upon any (his own) conditions be they never so mean or low, according as he had promised to be a God to him, as well as to Abraham and Isaac be­fore him.

[Page 52] 2. This open Covenanting (viz.) with this or that Society, is apparently tending to division, Mr. Caw­drey p. 101. 4 last lines to the end of that pa­rag. and separation, and thereby the members of one Congregation are parted from another, as to the partici­pation of all Gospel-ordinances, but this is not so in this of our particular transacting with God, this being the only fruit to bring the heart more near to God, and unto a bet­ter conformity to his will in an ho­ly Conversation.

3. In the term to which it drives, the one to a Combination one with another, and so to this or that particular Society, but the other only to a more firm union of the whole person, in heart and life, to God and Jesus Christ.

4. They differ in this, in that they make their open Covenant­ing to be the formality of a Church-member, & so this must follow, that a Church cannot be without it, nor are there any rightly admitted but in this way, which no-where hath a Probatum est by Christ, or any of the Apostles; but as to this parti­cular [Page 53]transacting with God (of which we treat) we say, that it nei­ther gives being to a Church-mem­ber, nor yet to a member of Christ; for this a man may be, though this be not done as abovesaid (viz.) a true member of Christ, and his Church too; only this excites to the keeping of the heart and life in better order towards and before God.

5. The one is privately done, be­tween God and a Christians own heart, in his Closet, the other is openly done, before the Face of a whole Society.

The sum of all is this: 1. The one hath warrant, Gods Word in the other hath no Foundation there. 2. The one tends to separation, the other not so, only for a man to se­parate himself from Sin and Satan, to God and his Service, but not from any part of God's Church. 3. The one is absolute, the other relative. 4. Without the one (if we believe them) no man can be a true Church-member, but without this formal express doing of the o­ther [Page 54]a man may be a true mem­ber of Christ and his Church too. Only let him look to it, that he true­ly believes in Christ, repents of sin, and obeys God. 5. The one done privately, the other publickly and openly. I shall close up all with a serious Wish or two about this mat­ter.

1. How could I heartily wish, that no person that is virtually in Covenant with God, were Igno­rant of that Covenant, wherein he is bound to him. Ah! how many be there, that Consider not at all that they are, nor know or understand what it is so to be. How sad is it as to be Ignorant of all others, so of this so precious a priviledg, and comfortable estate! I wish that all persons would seriously mind it more, and meditate of it, that they may apprehend, discern, and perceive those obligations that lye upon them.

2. How could I further wish with all my Soul, that those that [Page 55]cannot but confess, and acknow­ledg this, would not so slight and neglect it as they do, remember often that the vows of God are al­ready upon you in some sence, as to your Baptismal Covenant and vow, and is this a light matter? is God's Condescension thus to vouchsase to deal with you nothing? is your resignation of your selves, and obli­gation to an holy God nothing to you? however you do make light of it, it will be requited of you e­very one another day.

3. How could I again earnestly wish, that every Soul would often seriously renew their Covenant with the Lord. Renew your Re­pentance, and Godly Sorrow for your sins and failings, and for your being unsteadfast in the Covenant, and renew your actings of Faith, a­fresh on the Lord Jesus Christ, who is the Mediator of the Covenant, fu­ing out the benefits of his blood, the blood of the Covenant, which are the priviledges contained in the Covenant; yea further, that you [Page 56]would deal in this particular ex­press way, debated here, proved, and evidenced not only to be warrant­able, but also wonderously profit. able, follow those serious and spiri­tual directions proposed by Mr. R. A. that so you may. once in good earnest compleat this work.

4. Having dealt thus seriously, I wish you yet still to be careful and watchful over your selves, that you do not forsake this Covenant, that you would 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 [Page 57]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, [Page 58]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, [Page 59]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' …

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. [Page]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 [Page]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 [Page]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, [Page]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 [Page] [...] follows [...] Bond, and [...] a con­ [...] [...] Vow, [...] so often re­ [...] [...] 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 [Page]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 Commun [...] 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 [Page]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 [Page]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 [Page]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, [Page 8]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 i [...]a [...]i­ [...]ate, or life-less are exhorted to bless God, with all things animate or living. 1. Irrational Creatures, Beasts and all Cattle, cre [...]ping things. 2. Rational Creatures of all ranks, Kings of the Earth, and all P [...]inces, and all Judges of the Earth; of all ages, young M [...]n and Maidens, old Men and Children: and here is good reason here subjoy [...]'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 [...]led Saints; then specifies who they be (viz.) the people [...] of Israel, [Page 9]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, [...]ssi [...]m pronom [...]n pro Sep [...]r [...]to. [...] pro [...] M. P [...] 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 Jerus [...] ­lem, lest my soul depart from thee, [Page 10]according to the Original Language, [...] [...]e lu [...]a [...]a r [...]aa [...] a [...]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 passiv [...] q. d. popu­lo cui ille est propin­quus. Muis ex. Ab. Ez, M. P. sy [...], 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 nigh unto all them that call upon him. The like passage in Psal. 34.18. The Lord is nigh to them that are of a [Page 12]broken heart, and saveth such as be of a Contrite Spirit. This then is the first regard, wherein Gods People are said to be Near to him; (viz.) God's Nearness unto them.

2. In regard of Affection to them, he is, and is said to be Near to them. Lord help us to believe it, God's People sometimes can't hard­ly believe it; you know these Peo­ple whom we by love account dear, we account also to be very Near to us. Dearness and Nearness are here Convertible. Now God's People are the dearly beloved of his Soul, Jer. 12.7. in Original but one word, I have given the dearly beloved of my Soul. [ Heb. the love] into the hands of her enemies. And that is one of the titles Christ gives his Church, throughout the whole Song of Solomon; My Love, my Dove, &c. So near to him the Church desireth to be, that Song. 8.6. she prays, Set me as a Seal on thy heart, What is the meaning of that? in short, love me dearly, and love makes as strong an im­pression [Page 13]on the heart as a Seal doth upon any thing, to which it is ap­plyed; she desires to be near the heart of Christ, and that his Love towards her may have deep impres­sions there, as the names of the twelve Tribes of Israel, had on the brest-plate of Judgment, which A­aron did bear on his heart, when he went in into the Holy-place. Exod. 28.21, 29. Further, she prays there, as a Seal upon thine arm, for love is as strong as death; in which she desires also his Com­passion, and Affection. The Lord expresseth the same thing in a like phrase, to his Church: saying, Be­hold I have graven thee on the palms of my hands, Isa. 49.16. I remember the Lord makes use of one expression more, to set it forth by, the signet on the right hand, and that is near, in place and affection too. Jer. 22.24. where the Lord speaks of Coniah, one of the Kings of Judah, and saith to this purpose! As I live saith the Lord, though Co­niah the Son of Jehojakim, King of Judah, were their Signet on my [Page 14]right hand, yet would I pluck thee thence, &c. A Man's Signet, that he wears on his right hand, what an esteem and love hath he for that! yet saith God, though he was as the Signet on my right hand, would I pluck thee thence: Sin will make a separation between a person or peo­ple, though near to him. And that is the second thing, God's People are his dearly beloved, and so they are near upon the account of Affection.

3. In regard of Relation to God, they are nearly related to God; there is a Spiritual kin, and alliance be­tween God and his people, you shall find nearness and kin are Con­vertible in the Scripture. Lev. 21.2. But for his kin that is near unto him, that is, for his Mother, and Father, and for his Son, and for his Daughter, and for his Brother, and ver. 3. and for his Sister,— That is nigh unto him, &c. So that Kin and Nearness are joyned to­gether, words of the same im­port.

Now there is a twofold Relati­on betwen God and his People, which makes the Kin to be so Near.

1. By Regeneration and the new­birth.

2. By the Marriage-Covenant; and blessed are the people, that are in such a Nearness unto God!

First by Regeneration, and the new-birth: that is one way the kin comes in, (if I may so speak) and therefore you shall find through­out the Scripture, that they are said to be born of God, and born again; and hence is it that all that are regenerate are called the Sons and Daughters of the living God, and who are nearer to us than our Children; these are the Children of God, being born of him. Joh. 1.12. As many as believed, to them gave he power, to become the Sons of God, How came they to be the Sons of God? ver. 13. shews, which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. So in the Epistle of John throughout, are they said [Page 16]to be born of God: Now how near is the Father and Son, I need not tell you that are Pa [...]ents. So near is the relation between God and his People, 2 Cor. 6.18. I will be a Father unto you, and ye shall be my Sons, and Daughters, saith the Lord Almighty. What a Promise is this! he will receive them to be as near unto him, as he will receive his own Son that serveth him. And what a deal of Nearness of Affection as well as Relation is there in this case, Behold, what manner of love the Father hath bestowed upon us! that we should be called the Sons of God. 1 Joh. 3.1. You that are parents, think on this; when you see your Children in the streets, or any where about you, Oh how are your hearts drawn out after them; learn hence, to be affected with the near­ness, both of Relation and Affection, that is between God and his People; you cannot love your Children though your hearts run out after them, as God loves his Children; all the affection of all the parents in the World to their Children, is [Page 17]but the drops of a bucket in Com­parison of God's love to his people and his Children.

2. By Marriage-Covenant are they Near to God. And this is so near a Relation, that all other kin are to be left for this Relation; they that are married, as to their Relati­on in the flesh, are become one flesh, so near they are, Mat. 19.5. Just as Adam said of the woman, when God brought her to him, this is bone of my bone, and flesh of my flesh, Gen. 2.23. Beloved, Gods people are his married people, and they are his espoused people; full of this is the Scripture in many places. 2 Cor. 11.2. I have espoused you to one husband, that I may present you a chast Virgin to Christ. Hos. 2.19, 20. 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 even betroth thee unto me in faithfulness, &c. Jer. 3.14. turn Oh backslid­ing Children, saith the Lord, for I am married unto you, Isa. 54.5. For thy Maker is thine husband, the [Page 18]Lord of hosts is his name. Oh what an husband is this! Every woman is apt to admire her own husband, but what an husband is this of Souls! Mark, how the Apostle doth improve this natural marriage to a Spiritual use. 1 Cor. 6.16, 17. What, know ye not that he that is joyned to an Harlot is one body? for he saith, ye shall be one flesh, ver. 17. but he that is joyned to the Lord, is one Spirit. The Apostles design is, to take off people from Fornication, and the argument is taken from the design of God in Marriage: God made Marriage that there might be an union betwixt the Man and the 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 [Page 19]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 [Page 20]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, [Page 21]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. [...]. e [...]s qui accedit ad ips [...], ut sacerdos, & s [...]d [...]t ad dexteram e [...]us, ut rex, [...]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 [Page 22]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, [Page 23]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, [Page 24]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 [Page 25]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 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 [Page 26]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 [Page 27]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 [Page 28]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 [Page 29]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 [Page 30]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 [Page 31]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 distance that God and a People can't twalk together, because then they are not, cannot be agreed; yet being agreed and the process made, they may and do very many of God's People walk together: not only in their duties, are they near to him, but in the whole course of their Conversation; their hearts [Page 32]and Affections are still with him, and his presence is with them. And thus in their whloe life is there a blessed Communion, kept up and maintained betwixt God and their Souls. And this is the last kind of Nearness, (viz.) the Nearness of Converse and Holy Communion with God.

Thus very briefly, I have opened to you, the Explicatory part of this Observation. There remains yet the Application of all this, and I shall speak something to this pur­pose;

  • By way of Information.
  • By way of Consolation.
  • By way of Exhortation.

1. Use of Information; this dis­covers to us the great difference there is between Gods own Church and People, and others that are Worldly and Wicked men. God's Saints and People they are near to God, and all others are People far off from him; this is that difference that God hath made, between all the People of the World, and his [Page 33]own People and Saints. And as wicked men are separated and far from God, so are they far from the People of God also; they are divi­ded by God and separated in regard of their estates here, and the work is still doing till the end of the World shall come; and when he hath done this in time, then shall time have an end: but now they are separated in regard of their e­states only, hereafter they shall be separated not only in regard of their estates but place also; on Earth there is no such separation, there is no possibility of being altoge­ther separated from the company of wicked men here; yea in the very Church it self, whosoever will be so, must needs go out of the World, 1 Cor. 5.9, 10. hereafter the wicked shall be separated to the farthest distance from God and the Saints too, that possible can be, they are here now far from him; The Lord is far from the wicked, but he hear­eth the prayer of the righteous, Prov. 15.29. what a Priviledg is that! that God is so Near to the Righte­ous, [Page 34]that he heareth every one of their Prayers in the saddest state, they can be here in the World! and what a Comfort and Encourage­ment is that to pray to God! there, God's hearing Prayer, is put con­tradistinct from God's being far from the wicked; and God is far from the wicked in this regard, that he hears none of their prayers, Psal. 18.41. They cryed, but there was none to save them, even to the Lord, but he answered them not, according to that Joh. 9.31. God heareth not finners; that is, wilful and impe­nitent finners; but on the contrary, The Lord is nigh to all that call upon him, that call upon him in truth, Psal. 145.18. the Lord is so near to his People, that he dwels in his People, Isa. 57.15. Thus saith the high and lofty one, that inhabiteth Eternity, whose name is bloy, I dwell in the High and Holy place, with him also that is of a contrite and Humble Spirit, &c. While men a­bide in their natural condition, God is far from them, and they are far from God. What a sad [Page 35]condition is it, to be at a distance from God, did men but believe and seriously weigh it! on the other hand, this is indeed the high Pre­rogative of Gods People to be so Near to him. Even here in this World, what a great dignity, do people think it to be, to be near to a great personage, whether the King, or if it be one Inferiour! and indeed it is a noble Priviledg to be nigh unto the Kings Person, either in regard of kin or alliance, or to be conversant about him by way of attendance. And how greatly do they take on them, that are near the blood Royal in descent, or but near a Noble-man by way of service? what honour and exalta­tion is it then to be near the living God in Spiritual kin and alliance! this is true Nobility, when God is the top of the kin, and Religion the root, saith one, and to be Conver­sant about the presence of the Lord in Spiritual services, and perfor­mances. It is the periphrasis or description of Nobles, to be near the Kings Person, Jer. 52.25. in [Page 36]Heb. That saw the face of the King: to be about great and high persons is a great dignity; but how much more to compass God about and to be round about him; as the Saints are said to do, and to be, Psal. 7.7. So shall the Congregation of the peo­ple Compass thee about, So Psal. 76.11. let all that be round about him, bring presents! &c. Gods People are said to be round about him, as the 12. Tribes pitched round about the Tabernacle, Numb. 2.2. and as the four Beasts, and four and twenty Elders were found a­bout Gods throne, Rev. 4.4. with 6. so the Chaldee expoundeth it; Ye that dwell about the Sanctua­ry, as the Nobles dwell round a­bout the Kings Court: Ans. in Psal. 76. they see the Face of God, that are round about God and converse with God, and God and they speak together, as God is said to do to Moses, who could speak to God, when he would, and was near to God, a great while together, at some times; and God is said to speak to Moses Face to Face, as a man speaketh unto [Page 37]his Friend, Exod. 33.11. the same he is said to do to Israel his people, (whom the Text tells us was a peo­ple near unto him) on mount Sinai, Deut. 5.4. but now wicked men are afar off, they have no relation to God, nor affection from God; so saith David, he knows the proud a­far off, Psal. 138.6. and as they are so they desire to be, for, They say unto God, depart from us, Job 22.17. thus do we see the first thing discovered to us, even the difference there is between Wicked and Godly men.

2. Use. By way of Consolation; it is for Comfort to all the Saints and People of God, that do enjoy this Priviledg, that are indeed near unto God; and I shall tell you (bre­thren) there are divers Priviledges follow from this.

First of all, God will be sure to suffer none to do them harm that be near to him, or if he doth, he will avenge them. Would you not do so for them that are near you? If any should come to hurt your Child, would you not save [Page 38]him if you could? If any body should set on your wife, to do her any wrong or injury, you would do the utmost you could to avenge their quarrel: just so it is with God, he suffered no man to do them wrong, Psal. 105.14 [...] yea, he rebuked Kings for their sakes, 15. saying touch not mine anointed, and do my Prophets no harm; or if they do, he will avenge them, and shalt not God a­venge his own Elect? Luk. 18.78. which cry unto him day 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 [Page 39]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 [Page 40]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 Fellow­feeling! 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 high­Priest, 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 [Page 41]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 [Page 42]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, [Page 43]why? Because they be near to him. So it is with God, God's People are his Married People, his new­born 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 [Page 44]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 [Page 45]not for his own, and specially them of his own house, he hath de­nied the Faith, and 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 [Page 44] [...] [Page 45] [...] [Page 44] [...] [Page 45] [...] [Page 46]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, [Page 47] 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 [Page 48]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 well­thought 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 [Page 49]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 long­suffering 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 [Page 50]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.

[Page 51] 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 concernments of your Souls.

Query. What shall I do, what Course would you advise me to take, that I may be near to God?

Answ. 1. Pray to God for the Spirit of regeneration, that thou [Page 52]maist be born of God, thereby thou wilt be made partaker of the Divine Nature; if thou art born of the Spi­rit, then wilt thou be near to God; As near and as dear as a Child is to his Father.

2. Beg of God, to communicate to you the Benefits of Christ's Suf­ferings. For it is the blood of the Lord Jesus Christ that makes us nigh to God, Eph. 2.14. For he is our peace, who hath made both one, and broken down the middle-Wall of partition, &c. between God and men, as well as between Jew and Gentile. Oh that we might by Faith, and Prayer still apply him to our Souls; He suffered the Just for the unjust, that he might bring us near to God. Now beg of God to bring you nigh to him by his Sons blood: I wish I could engage every person of you, not to lie down this night, till you had prayed this Prayer, that you might be brought nigh to God by the blood of his Son.

3. Lay hold on the Covenant of God, the Covenant between God and his people, it is a matrimonial [Page 53]Covenant, a Marriage-Covenant: now it is the work of the Ministers of the Gospel, to be wooers for Christ, and to beseech you in the name of Christ, to be married to him; and I desire in the name of God to make this proposal, Will you hearken to it and accept of it? God in his Word doth offer to be marri­ed to your Souls, God doth call you, you have every one of you run a­way from God, and he calls you, as he did to Israel of old, Return you back sliding Children, for I am (I will be) married unto you, Jer. 3.14. What do you say? Will you give Consent or no? shall your Maker be your Husband or shall he not? ask your own hearts this que­stion, Art thou willing, Oh my Soul to be espoused to the Lord Jesus Christ, or art thou not? we are ambassadors for Christ, and he hath sent me to invite you to him. And if this day there might be but one Soul brought in to accept of Jesus Christ, as it would be the day of the gladness of his heart, Song. 3.11. so would it be the rejoicing of [Page 54]mine. There is no such match as this, no such Husband as Jesus Christ; how near if espoused to God and Jesus Christ! none nearer than Husband and Wife, the Lord therefore prevail with you. You have in the foregoing papers, dire­ction to and information of a Design of a worthy man, and Minister of God, proposing in several treatises, advice about particular transacting with God, between God and your own Souls apart, not in word only, but in writing; and you have also a few things added to shew the war­rantableness, and advantage of so doing: and I could wish that every Christian in the World, might be pre­vailed with to do it effectually and speedily, Blessed be God for the com­fort of it! never any one that hath tasted of the comfort of it would for any thing have it to do. Besides the instance of one person, I have given in the foregoing Appendix, that in sore troubles improved it, I shall here add one more of a person dying, whom when I came to visit, being near to death, after I asked concern­ing [Page 55]the parties state, I said I hope you are able to resign up your whole self, Body and Soul, into the hands of God: Reply was made, this have I done between God and my own self many a time in a Cor­ner; and the draught between God and the Person, was sound after a­mongst other writings, when deceas­ed. So that there is no greater preparative, that fits for, nor will there be a greater stay to comfort, and embolden, when at the point of death: What can be greater en­couragement hereunto, than the experience of the Saints of God, both living and dead? Up there­fore, and delay no longer, but do it, that so you may live, and die in full assurance, that you are, and shall be fully, and for ever, near to God.

2. Branch of Exhortation. Let me beseech you in the name of God, that have made sure that you are a people near to God, that you would walk as a people near unto him. First, make the matter clear, and then be sure to have suitable Conversation; and that will be so [Page 56]if the former be done indeed, for the same Spirit of Grace that draws us to the one, will enable us to the o­ther. Carry it towards God as be­comes so great a Priviledg.

Query, But how shall we do that may some say?

Answ. 1. Be sure to have a care of that that will cloud your evi­dences, and assurance of Nearness unto God, and put you in your ap­prehensions at a great distance a­gain from him. You may get assu­rance, but then take heed, you do not meddle with that which will cloud it: time was you rejoic­ed in God as your God, and your Father, that your selves were his Children, taken into Covenant with him, and into his family, in the nearest relation to him. And when you are near to God, you will be ever near to God: but yet you may lose your assurance by your sin; for that will set you at a distance again, it being a forsaking God, and de­parture from him; and so cloud your apprehension of Gods affecti­on, your adoption, and regenerati­on [Page 57]and acceptation, and thereby rob you of the Comfort of your condition and all your relation to God; therefore have a care of sin, of all and every sin whatsoever, and specially your own iniquity. Some persons are addicted to some sins more than others, specially therefore take care of them, these will crack your peace, and cloud your eviden­ces: walk watchfully therefore, and labour to have an unspotted Con­versation; for the spots and sins of a mans Conversation will be clouds upon his Soul, and will blur all his evidences, and so break his Peace.

2. Keep near to God as much as you can, and be as often with God as possibly you can. Do not carry it strangely towards God: be often in Gods Company, and frequent in his presence, often see his face, and draw nigh to him: my meaning is, be often in the use of Ordinances, and the Duties of Gods Worship; specially in Prayer, which is a duty wherein God and the Soul draw as near one to another as in any duty [Page 58]whatsoever. Nobles are still about the King, and if the King stir to a­ny place without their privity, a­way they go, and post to follow af­ter him; so should we, if God seems to withdraw himself: so the Church after her beloved, Song. 3. & 5. Psal. 63.8. My Soul followeth hard after thee, saith David.

3. Bless God for his distin­guishing Mercy, to you above many others, many thousands in the World: how many are kept off, and at a distance still, and what are 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 [Page 59]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 [Page 60]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 [Page]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.

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