Forty Sermons

2. The second expresseth what protection they are, in lesser and greater dangers, to whole States and Kingdoms never so overflowen with misery and mischief, as long as a stream of Justice runs in a strong and clear current: as Fens and low grounds not drowned, if their out falls keep right and open; in particular to bad ones, in stopping up and cutting off their wickedness, which would else drown them; to good ones, in defending them against their unjust oppressions, who else would over-run them. Thus an hiding place from the wind, yea coverts from most viol • nt tempests may you be, First in regard of safest protection, especially to many a poor man now blasted with the wind of a great man's breath, and quite born down the stream by him, who hath wind and tide for him; and secondly in regard of that full refreshment, which you may be to them that thirst after Justice, and are quite wearied out with long suites, you will indeed prove as rivers of waters in a dry place, and the shade of a great rock in a weary land. Thus from the Text you may observe, such a Judge is an universal blessing to others; and that oftentimes though with inconveniency to himself, the Vine loseth of his sweetness, and the Olive of his fatness, that is for their own advantage, it being spent on others, when they come to rule: this they lose, and what get they? what the Buckler gets; strokes itself, to keep the body safe. Agreeable to the comparison in the Text, the Roof of the house stands in the Blast, to keep him safe that sits under it. The bank endures the Waves fierce beating, to keep the Land from drowning: the River spends of its water to quench the thirsty Traveler's thirst, and the rock intercepts the Suns heat, that he may sit in the shadow of it. Thus is it with a good Magistrate omnium somnos illius vigilia defendit, he wakes that we may sleep, his Head is filled with cares that ours may be quiet, and his Heart sometimes with fears that ours may be more confident. Nehemiah 's, a good Governor, example in this kind is remarkable, Chap. 6. 14, 15. and justifieth An a good Common-wealths-man's answer to him that found fault with him for neglecting his own occasions, 〈 in non-Latin alphabet 〉 , But I (said he) take care of my Country.

Thus (Honorable Lord's) you have seen not so much your Duty, as your Honor and Happiness, your being just in making us happy. And therefore, for close, what was said of Eliakim, Isa. 22. 20, 21, 22, &c. let me apply to you, and conclude; You are our Eliakims, as he under their Hezekiah, so you under ours, whom God and our King have Clothed with the Robe, and strengthened with the Girdle, have committed the Judicature to your hand, and appointed for Fathers to the Inhabitants of Jerusalem, and the House of Judah, ver. 21. The Lord still fasten you as a Nail in a sure place, (as ver. 23.) that, as it there followeth, we may still and still, ever safely hang upon you, not only all the glory of your Fathers Houses, but also our Off-spring and Issue, all Vessels of small quantity, from the Vessels of Cups even to all the Vessels of Flagons; that the poor Man may come and hang his little Cup upon you in his petty matters, and the great Man may come and hang his Flagon, his greater Cause; whether lesser or greater Matters, yet all may hang safely on you, whilst fastened as Nails in a sure place; settled in your places, but more settled in a course of Justice, judging and ruling in Righteousness, and Wisdom, and Moderation, and so prove a Hiding-place from the Wind, and Covert from the Tempest, &c. meant of Christ fully, as I said at first. And therefore what I say now at last, is with all humility, as becomes my place, and yet with all assurance of your Faithfulness in regard of yours, to desire and hope that what you would now, and at the last day have Christ to be to you, you will still please to continue to be to God's and the King's People. The Wind may blow, and Flouds may come and beat against your Houses, and greatest Princes strongest and highest Palaces, and therefore you and they may then especially stand in great need of a Covert, and Hiding-place in Christ. Inward and Spiritual thirst and drought may betide those, that water others with clear streams of Justice. Sure, at the last day, when the whole World will be on fire, then those 〈 in non-Latin alphabet 〉 , cooling days, or days of refreshment, Acts 3. 19. A River, a Shade, then would be welcome. Christ both now is, and then, and ever will be, all this to his; and therefore (I said) what you would desire him to be to you then, I promise myself you will continue to be to his People. The Lord grant in Christ, for his Mercies sake, that still long and long our gracious King may reign in Righteousness, and his Princes, and Counselors, and Judges, may rule in Judgment; that He above them, and they under Him, may be as an Hiding-place from the Wind, and a Covert from the storm, as Rivers of water in a dry place, and as the shadow of a great Rock in a weary Land. Even so Amen, Lord Jesus our everlasting Melchizedek.

SERMON XXVII.

ANd so we dispatched the Text as a Plat-form of other Kings and Princes in Hezekiah's Type; but behold a greater than Hezekiah, yea, than Solomon is here, the Lord Jesus Christ, our Melchizedek, the King of our righteousness and peace; and so in this second brief view of the words, as principally meant of him, we have,

First, Christ's righteous Reign and Government, ver. 1. He, that King, who Reigns in Righteousness, and his Apostles and Ministers, those Princes that rule in Judgment. Of which point, because I have dilated on Psal. 45. 6. on those words, the Scepter of thy Kingdom is a right Scepter; therefore I here now wholly forbear, and only take a short view of the second part, namely of the blessed and peaceable fruits of his Government, ver. 2. That God-Man (whatever Hezekiah, or best King is, yet He) above all, is an Hiding-place from the wind, and a Covert from the storm, Rivers of waters, &c. From which we may observe briefly,

• I. What Christ is to us, and therein see his All-sufficiency.
• II. What that cost him, from whence we may more fully descry his Love.

1. He is no less than 〈 in non-Latin alphabet 〉 , Col. 3. 11. All, and to all, and so an All-sufficient both protection to his People, in the two first comparisons, A hiding-place from the Wind, and a Covert from the storm. And refreshment in the two latter, Rivers of waters in a dry place, and the shadow of a great Rock in a weary Land.

But that we may as it were more distinctly spell this blessed Truth, take it asunder into these four, 1. That he is able and ready to help, when greatest Evils fall on us. 2. Nay, when all meet in us. 3. And yet then be a full help. 4. Most proper for our Malady, and most seasonable for Time and Occasion. Which all put together make up this full word of Comfort: That when greatest Evils befall us, and all evils do round about beset us, yet then Christ protects and refresheth most fully and seasonably.

1. When greatest Evils befall us: For our blessed Eliakim, is such a Nail so fastened in a sure place, that we may not only hang on him Cups, but Flagons, Isa. 22. 23, 24. not only our lesser sins and miseries; but if we have but an hand of working Faith, to hang the greatest and heaviest in both kinds our Burdens, Psal. 55. 22. our burdens, though so heavy, as otherwise would sink our Bodies into the Grave, and our Souls into Hell; yet of him it's said, that not only Morbos nostros pertulit, that he hath born our lesser Griefs, but also Dolores nostros bajulavit, 〈 in non-Latin alphabet 〉 , he hath carried the heaviest Burden of our Sorrows, as the word signifieth. Nor doth this first particular weigh down the weight of the words in the Text. 〈 in non-Latin alphabet 〉 here holdeth out the most blustering Wind, from which yet he hides us; and 〈 in non-Latin alphabet 〉 the most violent Storm and Stream, from which yet he covers us. The dry place argueth extremity of Thirst, which hath with it acutest Pain: Which yet these Rivers quench and ease. And this weary Land implieth the more weary sweltred Traveler, which yet this Rock shades and cooleth. Oh forever therefore on his Thigh let that Name of his be written, Lord of Lord's, and King of Kings, Rev. 19. 16. The greatest Lord and King, who cures the Grief of our griefs, and Sorrow of sorrows, even our greatest Sins and Miseries, who easeth us when the heaviest fall on us.

2. Nay, when all round about beset and encompass us, 〈 in non-Latin alphabet 〉 , all joy when we fall round about into divers, into all Temptations, James 1. 2. when Rains fall, and Flouds come, and Winds blow.

and all beat upon the House, yet this Rock upholds it, Mat. 7. 25. When Heaven frowns, and Hell gapes, when the Earth trembles, and the Sea roars, even then Christ is 〈 in non-Latin alphabet 〉 , All in all of Comforts in a nothing but Misery: Yea, when at last day, the Elements shall pass away with fervent heat, and the Earth and all the Works in it shall be burnt up. A poor Believer, that then shall have Christ in his Arms, may say, Here's my All: And whilst he stands on the Embers of the burnt World, clap his hands over his Head, and say, I thank God I have lost nothing. This is the second particular. In all our Evils, Christ is all our Comfort, a Panacea, a Catholicon, for all Diseases; and which still the Text, without stretching, reacheth to, holding out Him as our general Remedy in all, both kinds and measures of our Malady: Not only a Hiding-place from the Wind, but also a Covert from the Storm. There's refuge from lesser and greater Evils for degree: Not only for a shelter from the Wind, and a Covert from the Storm, which may be applied to the Afflictions of the outward Man, but also Rivers of water, and a great shady Rock: Which holds out all sweetest refreshing, against the most languishing Thirstings and Faintings of the inward Man: So that in all both kinds and degrees, what they say he spent a whole night, we may not unprofitably spend our whole lives in, saying, and making it good when we have said it, Christus meus, & omnia, My Christ, my All. It was he, that, when asked by Moses what his Name was, answered, I am, Exod. 3. 14. and added no more to tell you what he was, as leaving that to you, to add what your desires or wants would make him, that are fit to be fulfilled, or stand in need to be relived. I am: But say you, What? Even whatever you want, or whatever in a right way you would have. Is it Grace? Why, I am that. Is it Peace? And I am that too. Is it outward Comfort and Refreshment? I am more than that also. Here not so much Money, as Christ, that answereth all things, Eccles. 10. 19. as Christ that answereth all things, who is an Hiding-place from the Wind, and a Covert from the Storm, Rivers of waters, &c. Better than Ctesias his River, which he calls 〈 in non-Latin alphabet 〉 . Some of our Rivers we know, named and praised for thirty sorts of Fish: But these Rivers in the Text are such, as bring in all sorts of Comfort.

3. Yea, and full Tides of them too: For that's the third particular. In greatest Evils, in all, Christ is a full and perfect Defense and Refreshment: For it's of his Fulness that we have all received, John 1. 16. that his Gift may be like Himself, both full and Perfect, James 1. 17. Which the Comparisons here fully hold out: For whilst in the first, called an Hiding-place from the wind, he is compared to a strong and warm Roof and House, which is Sarta Tecta, In which the Man sits fully safe and still, amidst all the most whisking and blustering Winds, that make such a puffing about him, and as it were so hid in it, that the Wind cannot find him out, or blow his least Candle or Comfort out: And when in the second, called a Covert from the storm, or Sea-Tempest, he therein is compared to some House or Receptacle in an high Rock in the Sea, which highest Tides or Storms reach not; How fiercely doth such an one hear the Waves beat, and the Sea roar about him, and yet he in Latibulo, in his secure Hold? how quiet doth he sit and sleep as in greatest Calms? The third Comparison yet more full, when called Rivers of waters in a dry place. One River would argue fullness, and a constant Current too, according to that, Isa. 48. 18. Then thy Peace had been as the River: But when it's here added Rivers in the plural Number, it expresseth the over-flowing Bounty and Grace of Christ, that his Church need not fear Drought; when like Eden, it hath four Rivers to water it. And the last Comparison as strong as any when called, the Shadow of a great Rock in a weary Land: In which a threefold Emphasis.

First, A Shadow: How fully contentful to the swelted Traveler or Labourer, who therefore gapes after it? Job 7. 2. But it may be like a shadow of some slender Tree, which the Light and Heat gets through, and is wavering itself, and so its shade more inconstant. No: But

Secondly, Of a Rock, most firm and spiss itself, and therefore its shadow more opake and cooling. But it may be the Rock is but li •• e, and therefore the shadow of it cannot be great. And therefore, although it may refresh the Traveler for a little time, whilst he is in it, and near it; but so as he is soon out of it, and then never the better for it. No; and therefore it's added,

Thirdly, That it's the shadow of a great Rock, so great as will reach the weary Traveler afar off, and in which it may be he may with much refreshment walk a great part of his way, and it may be, all his day-long. Now such a Rock is our Savior, and such and so great is the comfortable shade of his Protection and Love, that it will reach a weary Traveler to Heaven, even when a great way off, in the very shadow of Death, and in the comfortable Refrigerium whereof he may walk all his way, and all his day-long: Unless he will run out of it to play the Wanton in Sin, or the World's Sun-shine. A fourth Emphasis there is, that it's a Shade of a Rock, of a great Rock, and that in a weary Land. But that most properly belongs to

Fourthly, The fourth particular, That, As Christ's Protection and Refreshment is full, so it's fit and proper: A Remedy fitted for the Malady, and an Help suited to the Opportunity and Exigence: Like the Manna of old, which, they say, fitted every Palat. He is the Shadow of a great Rock, and that in a weary Land, where it is most welcome. Rivers of waters, but withal in a dry Place, where most needful. An Hiding-place, but from the Wind, which else would overthrow, and a Covert, but from the Storm, which else would overflow all. Christ so setting off the Beauty of his Grace with a graceful Foil, and so dispensing his Mercies that they may not only be great, but also fit and seasonable; and so thereby he doubles his Praise, and their Comfort by it. Whilst the Apple of Gold is in a Picture of Silver: Whilst the former and later Rain is sent down in their seasons: When the Hungry are fed, and the Naked clothed: Not as Men's favors sometimes, which, because not laid right on, pinch the Back and prove Burdens; like a Roof in fair weather, and a Shade in Winter, when the Sun-shine would do better: But the dry Place here is the poor Soul, and the weary Land is the heavy laden Sinner, weary of Sin and Sorrow, and thirsting and groaning after Peace and Righteousness; who could best tell you how welcome the Rivers of water would be to the chased Hart, Psal. 42. 1. and the Shadow to the poor laboring Creature, that even pants and gapes after it. Now such a 〈 in non-Latin alphabet 〉 , such an All-sufficient H • lp and Comfort is our dear Savior, who, when greatest evils befall us, and all evils fall round about us, is even then bringing in fullest and seasonablest supplies, is an Hiding-place from the Wind, and a Covert from the Storm, as Rivers of waters in a dry place; and as the Shadow of a great Rock in a weary Land. And hereby we have seen his All-sufficiency by what he is to us.

2. In the second place we from a second view of the words are to descry his Love by what this cost him, an enduring of that himself, from which he freed us. The Roof takes upon it the Wind, and the Bank the Stream, and the Rock the Sun's scorching; that the Man may be shrouded, the Land preserved, the poor Traveler shaded. Even thus did our dear Savior interpose himself betwixt us and his Fathers wrath, in his own body to take that thrust, which else would forever have sped us; the right Paschal Lamb himself scorched and roasted in the fire for the People of God to feast with; who for our sakes became poor, that by his Poverty we may be made rich, 2 Cor. 8, 9. a faithful Surety indeed, who makes himself liable to the Debt, and paid it, that we may be discharged of it, arraigned, that we might be dismissed, there silent, that we might have something to plead, condemned, that we might be aquitted; that Lamb of God, John 1. 29. 〈 in non-Latin alphabet 〉 . Which word and phrase will indifferently signify the taking away the sin of the world by himself bearing the punishment of it; for so indeed by bearing our griefs he he hath carried away our sorrows, Isa. 53. 4. the chastisement of our peace being on him, so that by his stripes we are healed, verse. 5. In what a blustering Storm of God's wrath should we have been, blown away by it as Chaff before the Wind, if Christ had not taken it upon him to shelter us; and how had we thirsted and fainted quite away if the scorching heat of his Fathers wrath had not lighted on him, and Rivers and Streams of his Blood had not sweetly flown from him to have revived and refreshed us? Our Cure in his Wounds, our Healing in his Stripes, our Life in his Death; even he thirsts and dies that in our greatest heats and straits we might not thirst, but live eternally. So that however our Life and Peace came to us by free gift, yet he paid dear for it, whilst he became as the hiding-place from the rain, and covert from the storm; as rivers of waters in a dry place, and the shadow of a great rock in a weary land.

And thus from the words, by what he is and hath done to us, we have seen his Alsufficiency, and by what it cost him we have descried his Bounty and Love.

For Application, let the consideration of the first

Call upon us not to rest, till we have gotten sure interest in him, as the only all-sufficient means and Author of our comfort [Use. 1] and peace. If he be not our Shelter, the strongest Castle or Palace will not keep out the blast of God's displeasure, nor the strongest Banks we can make, an over-flowing Deluge of his wrath: which is the reason why, Isa. 28. 16. comes in so between the 15, and 17. verses. Though they think, that they have banked it out so high and so strong, that the over flowing scourge should not pass over to them, verse. 15. yet, unless God lay in Zion this precious tried Foundation-stone, (verse. 16.) the truth is, they are but lies that they have made their refuge, and its but falsehood, under which they have hid themselves: and the Hail will sweep away such a refuge, and the waters will overflow such a hiding-place, verse. 17. For Christ only is the Covert from the storm. If the streams of his blood quench not our thirst, the rich man's best wines and choicest drinks will not prevent his tongue's scorchings in Hell, and out of the shadow of his wings the best other skreens will end but in the shadow of death in Hell's gloomy Vault, shading, but not cooling, dark and hot, where the fire burns, but shines not; and therefore to a Christian with the holy Martyr, None but Christ, None but Christ; because indeed none but Christ can do all that hath been shown in the former particulars he doth. Some may be a means of comfort and help from evils, but not from greatest: Others from some of the greatest, but not from all; or if from all, yet never fully, or not always seasonably. The Bed will be too short, as the Prophet speaks, Isa. 28. 20. for a man to stretch his whole length on, and the Covering too scant to wrap himself all over round about with; when Lion and Fox-skin both sewed together will not perfectly secure, the Lamb's blood will. I have seen an end to all other perfections, saith the Psalmist, but thy Commandment is exceeding broad, Psal. 119. 96. and his promises in Christ as broad; in length reaching to all our times, and in breadth to cover all our wants, and therefore, as St. Austin sweetly, in finem cum audis, &c. When thou hearest to the end, do thou intend Christ, who is not only the way, but also the end too; so that quicquid est ubi infra steteris, antequam ad Christum pervenias, nil tibi aliud Sermo Divinus dicit, nisi accede, &c. Although in thy pursuit thou shouldst have overtaken all comforts beside, and as yet fallest short of Christ, God hath nothing to say to thee else, but in finem still up and seek, thou art not yet come to thy rest; nor as yet lighted on that receipt that will fully and properly heal and help all even thy greatest Maladies. Now therefore again up and seek; and that where he may be seen in Providences, Ordinances, in Word, Sacraments; and although thy case be ill, afflicted and tossed with tempests, scorched with heat, and spent with thirst, yet leave not seeking, till there you find him to be all this in the Text, even an hiding-place from the wind. So first, as such, seek him.

As such when found, trust and rest and glory in him, and improve [Use 2] him. Thou mayest then cry aloud thy 〈 in non-Latin alphabet 〉 , I have found him whom my soul loveth; and that, as these comparisons express it, every way happily, for Christ was born in Bethlehem Ephratah, Mic. 5. 2. The first word whereof signifieth an house of bread, and the other fruitfulness. There's therefore no starving or pining there. In thy Fathers house there's bread enough, yea and physic enough too for every disease, as St. Ambrose fully on Psal. 119. 57. those words, Portio mea Domine, O Lord thou art my portion. And indeed a naked Christ is Portion enough besides all other Bequests and Legacies. To this purpose it's worth the marking, that Psal. 81. 8. God seems to make way to speak of some great matter, which he would with greedy attention have listened to; Hearken, O my people, and I will testify, O Israel, if thou wilt hearken unto me, as though some great promise were to follow, and so there doth: but what is it? see verse. 9, 10. That there shall be no strange God amongst them besides him, as though he by himself were all-sufficient enough, and Abraham's exceeding great reward without them. So happy every way thou art, if thou hast him: but more happy, if every way we could improve him: for, as God would have none of our parts and abilities lie idle; so neither would he have anything in him, that we have interest in, not improved. And therefore seeing Christ and Godliness are profitable for all things, we should in greater and lesser wants and evils improve Christ and have recourse to him, that even to us and in our particular, whether inward or outward blusterings and thirstings and faintings we may find him as an hiding-place from the wind, and a covert from the storm, that thy thirsty soul may find him rivers of waters in that dry place, and thy tired-out spirit, the shadow of a great rock in a weary land.

This the Application of what Christ is to us.

For that other, what it cost him.

First, see thy sin in the sufferings of thy Savior: what he did [Use 1] endure thou shouldst have done. And therefore, sinful soul, look upon thy Christ arraigned, condemned, whipt, cursed, crucified, and say, all this I should have been. Tua O gulosa gula, &c. as he saith. Drunkard, it was thy sugared cup that made Christ drink Gall and Vinegar. Proud haughty one, it was thy pride, that hung thy Savior between thieves: thy gayness, proud Peacock, that crowned him with thorns. It was the wantonness of thy flesh, that pierced thy Savior's with nails, and tore it with whips; and therefore when thou seest thy Savior's blood arise in his wounds, let thine in an holy blush arise in thy face, and say, all this blast and storm, which the roof endured, and all that scorching heat, which the rock is beaten upon with, was procured by my sins, and had not Christ interposed, had certainly lighted on my person, and therefore I will first loath both.

But secondly, the more love him, yea more than ourselves, saying with Ignatius 〈 in non-Latin alphabet 〉 , In Christ as my sins so my love was crucified; and by way of thankfulness though it never be a requital, I will interpose my dearest right hand to save my Head from wounding. The servant shall willingly put his own body between his Master and the thrust, to save his dishonor, who by so doing hath himself saved his soul, even by being an hiding-place from the wind, a covert from the storm, rivers of waters in a dry place, the shadow of a great rock in a weary land.

SERMON XXVIII.

THe prudent Physician's care is not only perfectly to cure the present disease, but withal to prevent an after-relapse, which otherwise might prove more dangerous: and accordingly the Lord Jesus, our Phaebus Medicus, the Son of righteousness, that hath healing in his wings, in the beginning of the Chapter comes as a loving Physician to the Pool of Bethesda, as to a public Hospital of impotent diseased people, verse. 2. and of all the multitude he most graciously visits one that had most need of pity and help; whose disease Interpreters conceive was most dangerous, and for time grown Chronical; the Text saith of thirty eight years continuance, verse. 5. (drooping Christian die not of despair, for thou shalt not of thy disease though never so desperate, if Christ undertake the cure, for) him he healed, verse. 7, 8. for his body: and so much was wrought on his soul, that from Bethesda's Porch, v. 2. he was now got to the Temple in the Text, most likely to return thanks to God for his recovery: but his Savior was not as yet savingly made known to him. And therefore, to perfect the cure in healing his soul, and to prevent a relapse of both soul and body into a worse malady, he casts about there the second time to meet him, and after his cure prescribes him a Diet, this Recipe, Behold thou art made whole: sin no more, lest a worse thing come unto thee.

In which words two things are implied, and two things enjoined: The first thing implied in these words, 〈 in non-Latin alphabet 〉 , sin no more, was, that after his recovery without better care taken he was in danger to sin again. The second, this; that, if he did revolt to his former sin, he was in eminent danger to relapse into a worse malady, in these words 〈 in non-Latin alphabet 〉 , &c. lest a worse thing come unto thee.

Whereupon the two things prescribed and enjoined (and the first a means of the second) are, 1. A serious consideration of the Mercy he had received in those words, 〈 in non-Latin alphabet 〉 , Behold, thou art made whole. 2. A studious care that he would avoid the like sin, if he would not incur a greater danger, in those words, 〈 in non-Latin alphabet 〉 , Sin no more, lest a worse thing come unto thee. Like as the Angel charged Lot, now gotten out of Sodom, to fly for his life, and not look back, lest Vengeance should overtake him, Gen. 19. 17. Or as if the Physician before spoken of should say thus to his Patient, whose wantonness or other disorder had brought him into some dangerous disease, which yet through his skill and care and pains were now cured: Friend, let this fair scape be a fair warning to you, that you never play the like wanton, lest you come to be in a worse case, and then meet not with so easy a Cure; but it may prove to be utterly incurable.

The two things implied will afford two Observations; and the two other enjoined will fitly serve for a double Application.

And the first Note from the first thing implied is this: That [Doct. 1] after healing Mercy we are in great danger, without better care taken, to sin again, as before, if not worse than ever: For you may be assured that our Savior's Caveat was no idle word. Sin no more to this recovered sinner was a Watch word, that spake his danger of a new Surprise: An Item, that told him, that, if he looked not to it, he was likely to run into a further Arrear, even after his old Debt was paid, and he had a new Stock to set up with: And to this purpose observe in this Instance these three particulars.

First, That Christ contents not himself with his first healing Visit: But seeth that he had need of a second meeting with, to prevent an after-clap. As the Apostles, whom they at first converted, they after visited and confirmed, Acts 14. 21, 22. & 15. 32. & 36. 41.

Secondly, And this after-meeting and second dose of Spiritual Physic he gave him in the Temple, though he were then (it's likely) in a good mind, and hopefully in a good way.

Thirdly, And this Item and advice (sin no more) beset on both sides with very forcible Arguments, to make it more effectual. Before it you have Beneficium acceptum; he is put in mind of the Benefit received, to make his Ingenuity blush: Behold, thou art made whole, sin no more. After it is set Futurum judicium, a worse mischief that's likely to follow upon his second miscarriage, that so he might tremble and fear, and do no more so presumptuously. Sin not, lest a worse thing come unto thee.

All which three hold forth thus much to us.

1. That after Christ hath in mercy visited us, we have need that a second time he should meet with us. As Manoah after the first message by the Angel, that he should have a Child, desired that he might come again the second time, and tell them how they should order it, Judge. 13. 8, 12. After we are raised up, and set on our Legs, we have need to be taught, how we should walk to prevent an after-stumble, Psal. 40. 2. After a 〈 in non-Latin alphabet 〉 of a 〈 in non-Latin alphabet 〉 , after a Cordial to recover from a former Qualm, an Antidote to fortify us against an after-Poison.

2. And this before we distemper ourselves after our Recovery, when in a most hopeful way to a perfect Cure. Christ after our most comfortable up-risings need again visit us further, to instruct and direct us, though he find us in the Temple, though in never so good a temper and posture.

3. And then he had need deal more seriously with us, as here, by representing both the Mercies we have received, and the return of Judgments, which upon fresh miscarriages we may fear, on every side to keep us in; and all this, because (as we have it in the Doctrine) we are then very subject to break out: When God hath tied us with thickest Cords of Love, then most petulantly to break asunder all Bonds of Obedience. Thus not only Pharaoh upon every respite grows more hard; and Tyre after seventy years Captivity, returns to her former Hire, Isa. 23. 17. as though they had been delivered only to do all abominations, Jer. 7. 10. The Mad-man unbound, that he might be free to do the more Mischief. But even Jacob's Sons, when reconciled to their Brother, are in danger to fall out among themselves, Gen. 45. 24. Lot, when snatched as a brand out of Sodom's burning, then scorched with unnatural flames, Gen. 19. David, when at ease, plays the wanton, 2 Sam. 11. Uzziah, when become strong, grows stiff, 2 Chron. 26. 16. And Hezekiah, when miraculously recovered (and some think of the Plague) that swelling being down, his Heart begins to swell, he grows Proud, and rendered not according to the Benefit done unto him, 2 Chron. 32. 25. The story of Israel both under their Judges and Kings at large showeth, what a backsliding People they were, how ready then most to forget their Duty, when God had remembered them in Mercy, and as soon as ever delivered from their Enemies Tyranny, to relapse into their former Idolatry: After they had rest, they did evil again before thee, saith Nehemiah, Chap. 9. 28. No sooner got out of Egypt, and through the Sea, but they fall a murmuring, and tempting, and going a Whoring from God in the Wilderness: When brought back afterward from Babylon, if not what returning to Idolatry, yet what closing with Idolaters? What strange Marriages, what grasping of the World, and robbing of God, what building of their own Houses and neglecting of God's, did the Prophets that then lived, complain of? And after all this is come upon us, seeing that thou our God hast punished us less than our Iniquities deserve, and hast given us such a deliverance as this: Should we again break thy Commandments? Saith blushing Ezra, Chap. 9. 13, 14. That question saith they should not, but implieth they did. And after Christ; though for a time in those best Times, when the Churches had rest, they were edified, and walking in the fear of the Lord, and in the comfort of the Holy Ghost were multiplied, Acts 9. 31. yet afterwards when in Constantine's time Persecution ceased, then Superstition, and Ambition, and Covetousness increased; the Voice from Heaven then cried, Venenum in Ecclesiam: When the Enemy left off to wound from without, the old Serpent began to poison within, which proved more dangerous.

In this Case:

1. Former sins are wont to be relapsed into. What this Man's sin in the Text was, is not certain; but though thirty eight years before committed, yet our Savior's Caveat to him intimates, might long after be returned to, with the Dog to his vomit before cast up, and the Sow when washed, to her wallowing again in the mire. After one fit of the Gout and Stone, the Man is very subject to be sick again of the same Disease; as Israel upon every new deliverance to their old Idolatry; the River damm'd up for a time, but, as soon as it hath its free course, returns to its former Channel. It's the besotted Drunkard's Catch, When I shall awake, I will seek it yet again, Prov. 23. 35. As bad Ground, when well manured, brings forth the same Weeds, but more rank than formerly, and it may be some new ones beside. For,

2. So secondly, as old sins are usually returned to, so ofttimes new ones are de novo fallen into. Nadab and Abihu, when newly put into their Office offer strange fire, Lev. 10. 1. upon new Mercies new sins instead of new ways. Israel, when but now delivered from Egypt, begins to worship strange God's, which their fathers knew not, Jer. 19. 4. new God's, Judge. 5. 8. And Judah, when newly returned from Captivity, fall a marrying strange wives, Ezra 10. 2. When David's at rest from his wonted enemies, then a stranger comes, with whom he was not before acquainted, 2 Sam. 12. 4. And when the Christian Church was rid of Heathenish Persecutors their old bad Neighbors, then Superstition and Idolatry crowd in, who before were strangers. Never are we more in danger of being foiled with a renewed charge or a new on-set, than when we are ready to cry Victoria. To prevent which, God's care of our safety is very observable in these two particulars in Scripture.

1. That when he intends a perfect Rescue, to his delivering Mercy he joins guiding Mercy; his preventing and following Grace keep company. Thy righteousness shall go before thee, and the glory of the Lord shall be thy Reward. He both leads the Van, and brings up the Rear, Isa. 58. 8. v. 10. Thy Light shall rise in Obscurity; there the Prison door is opened and Light is let in: but he had need be led by the hand, when he is got out, and therefore verse. 11. it's added, and the Lord shall guide thee continually: answerable to that, 2 Chron. 32. 22. The Lord saved Hezekiah and Jerusalem, and the Lord guided them on every side; and they had need of it, for verse. 25. when God did but a little leave him the better to prove him, you know how desperately he stumbled at the first step; and therefore in all our Deliverances let this be one of our Prayers, Lord as thou hast delivered us, so do not now leave us, but still lead us: as thou hast reached me thy hand to pluck me out of the Snare, so lend me it still to lead me in the Way: which, when come out of straits, we are in most danger to go astray from; as a man whilst in a narrow deep Lane cannot so readily go out of his way, but when got out to a wide Common, where there are many paths which may deceive him, he hath most need of a Guide: Nor have we more need of Deliverance from danger, when we are in it, than we have of Guidance, when got out of it, which God therefore in mercy grants, when he means to complete his Mercy.

2. And secondly therefore also is wont not to perfect a Mercy or Deliverance at the first, nor, it may be, at all in this life, but leaves a Canaanite, when Israel is in Canaan, an Hadad, a Rezon, and a Jeroboam, whilst Solomon sits peaceably on his Throne, to allay the heat of the Pot, which else would boil over. Few such Mornings like that 2 Sam. 23. 4. in which there is no Cloud, or if so in the morning, yet not usually so all the day, to keep us the better in, who else would be running out, and playing the wantons in the Sunshine. Christ was never lost but once in the Crowd, Luke 2. 43. Nor God ever so often as in the crowds of his Mercy: and therefore something we shall have, that we do not pine, and yet not all that we would have, that we do not surfeit: Something he gives to encourage, but still something he withholds, the better to nurture us, and to force us still to wait upon him; who else (like ill-nurtured children when they have got all they desire) should be then most like to run away farthest from him; some Worm in our fairest Apple, and some Blemish in our greatest Beauty, some bitter in our greatest sweet, to make all medicinal. In our greatest enjoyments something shall be wanting, or cross to our desires, which may be as a constant Memento, and really say, sin no more, because else we shall be then ready to sin more than ever.

For, first, it is not in the nature or power of Affliction (unless [Reas. 1] sanctified) to mortify Corruption, that, as soon as we are freed from the one, we should be rid of the other. The Winter-frost may nip the Weeds, and keep them under ground; but yet so, as that they sprout out again the next spring. Solomon speaks of a Fool in the Mortar, and Jeremiah of Dross in the Furnace. This Cripple in the Text, though after thirty eight years weakness he had been healed by Christ, did not yet know Christ at the first; and some may never; and then no wonder, if, notwithstanding all, they prove never the better, but much the worse.

2. For that Corruption, which Affliction doth not heal, it doth at most but curb, and when that Curb in a Deliverance is removed, the Corruption is the more fully and violently manifested and exerted; as Antichrist, when the 〈 in non-Latin alphabet 〉 was taken away, was more openly discovered, 2 Thess. 2. 7, 8. And Jo • dan, when the Priest's feet were once out of it, (and so that Dam as it were broken down) runs down his Channel more violently than before. In times of danger and trouble Conscience often proves a Shrew, and will chide, and God's angry, and we fear will strike. The Angel stands in the way with a drawn Sword to stop us: and when seen will make a Balaam stand still. Thus then these pricking Thorns hedge up the way, and a stormy day shuts the door, and keeps us in: but the next fair blast that opens it, makes the wanton run out with the more eagerness. As the hunger-starved Man with his food, the longer he was before kept from it, the more greedily he now falls to it; as much as he pined before, he surfeits now: as they are wont to say of Sailers, that they are not more calm in a Storm, than they storm in a Calm, or when got to Shore.

3. As in this case the Affliction was but a Curb; so the Deliverance and Mercy proves a Snare, adds Fuel to that Flame, which the former rainy day quenched, or at least kept down, strengthen's the recovered man's Lust, which Sickness weakened, affords matter for the rich man's Pride, which his Poverty humbled, entertains the Wanton and Worlding with other company, whom Straits and Dangers for that time enforced to seek after God, and made him glad of his acquaintance. As in Blood-letting, upon the return of the Blood we are then most ready to faint; I wish that after our Blood-shed, upon the return of Mercies our former Reformation, that seemed to have some life in it, do not quite dy away, and that Ephraim and Manasseh do not continue Brothers still; the one's Name signifieth Plenty or Fruitfulness, and the other's Forgetfulness; that in the plenty of restored Mercies we did not forget our Misery, and ourselves and our God altogether. The Lord make good that Promise Job 5. 24. to us, that when being kept long from home, we may visit our Tabernacles, and not sin; to which we are very subject. The sick man hath not need of more care and wariness in the depth of his sickness, than of a fair and safe up-rising out of his sick-bed upon his recovery; as nothing more easy in that case, than to fall into a Relapse, so nothing is more dangerous. Nothing more easy; There you have this first point, that after healing Mercy we are subject to return to our former Sins. And in that I said, nothing more dangerous, we have the second.

That, if upon such Deliverance we do fall back into Sin, we shall [Doct. 2] be in great danger, that some greater Mischief will befall us. Sin no more, saith our Savior, lest a worse thing come unto thee: he saith lest it do, but he thereby implies, and it is his meaning, if thou doest, for certain it will. A Relapse into a bodily Disease after a Recovery useth not to be more dangerous, than a Backsliding into Sin after a Deliverance oft proves desperate. After all that is come upon us for our evil deeds, and seeing that thou our God hast punished us less than our iniquities deserve, and hast given us such a deliverance as this; should we again break thy Commandments? wouldst thou not be angry with us, till thou hadst consumed us, so that there should be no remnant nor escaping? saith Ezra 9. 13, 14. As if he had said, if after such misery to drive us, and such mercy to draw us, we break now with God, Actum, conclamatum est, we are broken wholly and irrecoverably: the House so on fire, that it cannot be saved, the Consumption so far gone that it cannot be cured. It's the breaking of the Bone, that was newly set after a former breaking, and that's more dangerous; a new Wound in an old one, and that's hardly cured; like that Plague of Leprosy broken out of the Boyl, which made the Person wholly unclean in the Law, Lev. 13. 20. Or like the Man in the Gospel, into whom the unclean spirit after dispossession maketh re-entry with seven other spirits worse than himself; and so his last state proves worse than the first, Matth. 12. 45. and that place speaks us every way worse, if we prove not better, after we have been so well dealt with. Worse in point of punishment; and that, because worse in point of sin.

1. In regard of punishment, 〈 in non-Latin alphabet 〉 , saith the Text there: his last state worse than his first, and yet the first bad and sad enough, when he was possessed with a devil: and 〈 in non-Latin alphabet 〉 , a worse thing here (in the Text) a worse Disease or Mischief is coming upon thee, though that, he was now Cured of, had been for nature very grievous, and for thirty eight years continuance very tedious. The instances of Jerusalem, the Eastern Churches and others fully make out this, That no people or persons have been sadder spectacles of Judgment, than they that have been Mirrors of Mercy and Deliverance when abused; not more eminent in the one, than remarkable for the other: as the Psalmist. saith, that wicked men spring and flourish, that they may be destroyed forever, Psal. 92. 7. And as God told Pharaoh, that for this very cause he had delivered and raised him up, that upon his Obstinacy he might show his Power in his heavier Down-fall, Exod. 9. 16. Upon our unworthy carriage after mercies:

1. At best we lose a great deal of the Comfort of them. Then we may indeed and without check delight in God's great goodness, Neh. 9. 25. when we serve him in it, verse. 35. but we mingle our Wine with Water, nay put so much Aloes into our sweetest Cup, as we add Sin to God's sweeter Mercies. It's pity we should have Comfort in them, when God from us hath Dishonor by them: and, were there nothing else, if there be any ingenuity in us, we cannot but have less joy in the enjoyment of them, when we cannot but with Ezra chap. 9. 6. blush as oft as we think of our abuse of them. As a Parent ofttimes is not so much joyed as ashamed of a sweet Child if ill nurtured; or as it was with the People of Israel, 2 Sam. 19. 2, 3. of whom it's said, that in the day of their Triumph they stole away, as people ashamed use to steal away when they flee in Battle, so that the Victory that day was turn • • nto Mourning, because they heard say the King was grieved for his Son. Whatsoever or how great soever the Mercy or Deliverance is, we have lost the Comfort of it, when God by our sins hath lost the Honor of it.

There's more to be ashamed of, than to be rejoiced in, and the greater the occasion was of joy, the more matter there is of shame and grief. How can the Child heartily rejoice in the abused favor of his Father, when he hears say that the King grieves for the undutiful miscarriage of his Son? By miscarriage after Mercies we make our Candle burn dim, and our Cloud a clear day. We rob ourselves of the comfort of them even in the enjoying of them.

2. Nay, this is the ready way wholly to be deprived of them. If Children would go to Bed in the dark, let them play the wantons by the Candle-light. This Eli had, and that he should have had; but because his Sons proved desperate wantons, God sets a Non-plus on their Heads with an Absit. It's fitter for them that will know how better to use it: But why should the Child keep such a Knife in his hand to spoil it, and it may be to kill himself with it? In this case, Hos. 2. 9. 〈 in non-Latin alphabet 〉 nay, 〈 in non-Latin alphabet 〉 saith God: He will take away his Corn, nay, recover his Wool. The Legatee proves an Usurper, and therefore Recipiam, Eripiam. God useth with more force and fury, to snatch away such imprisoned Mercies, when they are abused, and He not acknowledged. And this is 〈 in non-Latin alphabet 〉 in the Text. It's worse to loose it, than never to have had it, as coming from more anger in God, and with greater reproach to us, to be degraded of that Honor to which he had exalted us, and for God to repent that he had been so good unto us.

3. And yet worse, because abused Mercies, when they are taken away, are not wont to go alone, but to take others along with them; as the new cloth takes something out of the old garment, and so the rent is made worse, Mark. 2. 21. If Esau des •• ise his birthright, he shall lose his Blessing also. If the Gospel of Peace being restored should be slighted, it may depart and carry away outward Peace with it, as when the Sun in Heaven sets, it leaves the Earth in night's darkness; and if outward Peace restored should be abused, it may soon take its flight, and carry Plenty away with it, as Rev. 6. after the Red Horse of War, that took Peace from the Earth. verse. 4. the Black Horse of Famine marched after, verse. 5. and the Pale Horse of the Plague trod on both the other's heels, verse. 8. The Gospel, Peace, Plenty, Health, Life, all •• e but as God's Servants sent by him to minister to us, so that in the abuse of any one of them the Lord of them all is dishonored, and therefore the same Sin, that calls back one, may make all leave us. When the Gospel must be gone, because it cannot reform us, we are unworthy that Peace should stay behind to preserve us, or Plenty to feed us, or anything to relieve us, but that all at once may take leave of us; and say, as Jer. 51. 9. We would have healed Babylon, and she is not healed: forsake her, and let us go everyone unto his own Country; for her Judgment reacheth unto the Heaven, and is lifted up even unto the Skies: which leads to a fourth particular.

4. And still worse, that upon the removal of abused Mercies, the heaviest of all contrary Judgments use then to come in their room. It's Patience abused, which is then turned into Fury, and then look for those, which the Scripture calls furious Rebukes, and then all sorts of God's sorest Judgments, Famine, Wild Beasts, Plague and Sword, as you have them in the two following verses, and all this for abuse of Mercies, as you may see in the 5, 6, 7 Verses of the same Chapter. Look over all Churches, nay over the whole World, and then say, whether you see not saddest ruins, where sometimes were stateliest Monuments of God's choicest Mercies, but, because abused, left as everlasting Monuments of God's severest Justice with this Text, as it were for an Inscription, written upon them with Capital letters of Blood, that they that run may read, Sin no more, lest a worse thing come unto thee. But this I have touched upon before, and therefore do not insist on here, but only add what we all had need sadly think of, that God's staying of his hand for a time, and intermitting of his strokes is not as though he had quite thrown away the Rod, and put up his Sword, but only to see how much we are bettered by former Judgments, and how fit we are with Humility, Thankfulness and Obedience to entertain and improve begun Mercies, whether what we have suffered be enough, that so he might inflict no more, which he earnestly desires and waits for, Jer. 3. 4. But if our distempers and out-rages after all this say no; if not yet ready for the sodering, look for no fastening, Isa. 41. 7. if not yet kindly melted, and Dross removed, we must into the Furnace again, and it made seven times hotter. The Physician, after some Purgative Medicines administered, gives over a little, and stays to see, whether the peccant Humour be sufficiently evacuated: if no, but it's in a burry still, he must give more, and then stronger. These lucida intervalla are but Truces, (not a full Peace) which may break out into a more bloody War, for which in this interim in that case he is preparing; but an intermission of the fit of the Fever, which will return with greater violence, as it was with Pharaoh's intervals, but still succeeded with heavier and heavier Judgments, which at last ended in his utter Destruction; the Clouds returning after Rain; as the King of Syria in the end of the year with a greater Force, and God, all the while that he forbears striking, only lifting up his Hand higher to give the heavier and deadlier Stroke. Now with what bended knees, and with what trembling hearts and hands need we receive the returns of Mercies from that God, who is glorious in Holiness, and fearful in Praises; whose begun Mercies, if abused, are but the beginnings of heaviest Judgments, which is this 〈 in non-Latin alphabet 〉 , this worse thing in the Text.

5. And yet the last and worst of all is, that as abuse of Mercies brings heaviest Judgments, so to make them more desperate, it deprives us of the best help for removing them, so that we are in danger to sink irrecoverably under them, namely in that it stops both our mouths, that we cannot pray, and God's ear, that he will not hear, and both held out in that place of Ezra 9. when after their Captivity and deliverance from it they again break God's Commandments. And now O our God, what shall we say after all this? verse. 10. And again; we cannot stand before thee, because of this, verse. 15. he is quite Non-plust, and dashed out of Countenance, and blusheth to lift up his face to God, verse. 6. as a condemned man his face is covered with shame, that he dare not look up to God, or, if fain he would, he is afraid that his Father would spit in his face, as God said to Miriam now grown leprous, and to be put out of the Camp, Numb. 12. 11, 14. God using to turn away the Ear from such as, when grown fat, dare lift up the heel, and being ready to put off our mournfullest requests in such cases with a check, rather than an answer, or rather to upbraid us with what he had done, and we have ill requited, than to grant us what we then never so mournfully sue for, as he did in the like case to the children of Israel, Judge. 10. 10, to 15. I have again and again delivered you, and you have still forsaken me and served other God's, I will therefore deliver you no more: Go and cry unto the gods that ye have chosen, and let them deliver you in your tribulation. Never expect God in after-straits either at all, or at least not so readily as in former troubles, to hear us, if we deal frowardly and falsely with him after that he hath had mercy on us. Wouldst thou not be angry with us till thou hadst consumed us, so that there should be no remnant nor escaping? is all that Ezra can expect from a God so abused and provoked. And thus every way in point of Misery and Judgment it's likely to be worse with us, which is very sad, and yet very just, because it's every way worse in point of sin.

1. It proves so in the Consequents of it: they usually growing the worst of men, who grow worse after best of Mercies, even most unprofitable and abominable, whom neither Afflictions, nor deliverances can work upon: as that's a rotten tooth, that can neither endure cold water, nor hot: and what you cannot preserve either in Brine or Sugar will be sure to corrupt and putrefy.

2. Nay it is so in the cause of it; two of the worst of sins being the chief ingredients into it, viz. Abominable Ingratitude, and Invincible Obstinacy.

1. Hateful Ingratitude, so to render evil for good: we would not do so with man, and do we thus requite the Lord, foolish People and Unwise? Deut. 32. 6. Is he not thy Father that hath bought thee? &c. Thy God and Savior that hath redeemed thee? and doth Jeshurun when grown fat begin to kick? to forsake God that made him, and lightly to esteem the God of his Salvation? verse. 15, 18. but what follows? verse. 19. When the Lord saw it, he abhorred them, because of the provoking of his sons and daughters. It's an unmanly sin: man loathes it; a most ungodly sin: God abhors it in all, especially in a Jeshurun, and that signifieth an upright people; it's matter of highest provocation, if he find it in his sons and daughters. With others this despising of the riches of the goodness and forbearance and longsuffering of God treasures up wrath against the day of wrath, Rom. 2. 4, 5. And even in the dearest of God's children God so ill takes it, that if the most upright Hezekiah make such returns, he shall smart for it, 2 Chron. 32. 25. compared with 2 King. 20. 17, 18. Let them so ungratefully abuse such a mercy, the very worst of the Heathens shall rather have it, than they continue owners of it, Ezek. 7. 24. A return in this case God expects, but it's a return of praise and obedience, and not a return to our sin; that's most hateful ingratitude.

2. Most desperate Obstinacy, as standing out against God when he hath gone through a full course of all means, of the very last and most likely, and which usually are wont to be most effectual: for when God hath delivered his people from straits, he hath endeavored to fasten on them all obligations to obedience: besides the tie of the Word in his Command there hath been the bond of affliction in their by-past misery, and the thick cord of love in their present deliverance: and shall this three-fold cord be so easily broken? It's not the Heroic Impetus of the Spirit of God coming upon us, as sometimes upon Sampson, but from the insult of some evil spirit more fierce than ordinarily, as in the Gospel, that none of all, not all these chains and fetters can hold us, nor anything tame us; a tough bad humor which strongest Physic cannot purge, and which is the Physicians, last receipt, for such are Afflictions and Mercies.

Sometimes indeed afflictions are the last; as pinching and pineing Poverty at last brought home the Prodigal, Luke 15. As a Winter-frost helps to kill these Weeds, which in Summer sprung up and multiplied. When Lenitives will not do, corrosives, searings, cuttings off sometimes work the Cure. But what hope, if after all the Gangrene creep on still?

It may be you will say, sometimes that may be preserved in Sugar, that will not in Brine, and when God hath not been before in the Wind and Earthquake, and Fire, he may be after, in the still voice, 1 King. 19. 11, 12, 13. And therefore God, that he may leave no means unessayed, like a careful tender-hearted Father to a stubborn Child, whom he would not lose, will try whether mildness, as a Summer-Sun, will not melt that heart, which harshness, as a winter frost, hardened. You are told of a stone that will move at the gentle touch of a finger more than with the violent rush of your whole body: and such stones sometimes are our hard hearts; and therefore God, that delights not in the death of a sinner, and with the goodness of whose Nature this sweet way of Mercy most agrees, is willing, as at first, to begin with it; so, after other sharper means used, at last to end with it. When after the Israelites want of Food, he in Mercy gave them Bread from Heaven, he saith, it was that he might prove them, whether they would walk in his Law, or no, Exod. 16. 4. So that, if after Judgments we have a return of Mercies, we had need take heed, for it may be then we go upon our last and strongest trial. In Afflictions God indeed strongly trieth us, whether we will cleave to him in want of Mercies; but by Mercies he maketh fullest trial of us, whether we will serve and obey him, whether we will set upon our Journey for Heaven in such fair Way and Weather, when we have nothing to hinder us; and whether we will build, when the Scaffold is built, and all Tools and Materials ready, that we want nothing that might help us. And then, Isa. 5. if after all Mercies, yet sour Grapes, what can God do more, but quite extirpate? If after trial thus made of all means, of the last and best, we continue as ill or prove worse than before, then, Reprobate silver call them, for the Lord hath rejected them, Jer. 6. 29, 30. Meneh, Meneh, Tekel Upharsin, God hath again and again numbered and weighed us, and we are found light, nay, heavy-hearted and immovable, and what then follows? Peres, thy Kingdom is divided: the Lord knows, so is ours miserably. And the Lord grant that which is added do not follow, and is given to the Medes and Persians, that God give us not up to our Enemies, who after all this variety of powerfullest means will not yet give up ourselves to him in a way of Obedience. For, if after we are made whole, we sin again, as we are over prone, which was the first point, it cannot be avoided, but that every way, both in point of sin and misery, it will be worse with us, which was the second point here implied.

Of both which the Use and Application should have been in [Use.] the more full opening and enforcing the other two things here enjoined

1. A serious and heedful Consideration and Review of the Mercy received, 〈 in non-Latin alphabet 〉 , behold, thou art made whole, saith our Savior: he sets an Ecce upon it, as to set forth the remarkableness of the Mercy, so to put him in mind of his Duty, and that was to take a diligent and exact survey of the Mercy: and because being made whole speaks a former Disease and a present Cure, he is called to think of both of them together, and to compare them together, how weak before he was, and how well now; before not able to crawl, he can now rise up and walk: he, that could not before carry himself from the Porch to the Pool, can now carry his bed from the Pool through the City. He, that for many years together was made sick with delayed Hopes, and quite cut to the heart with vexatious Disappointments, hath with the speaking of a word his Health perfectly restored, and his longing Desires in an instant fully accomplished. All this our Savior would have him wisely behold, and consider, and forever remember with all thankfulness. And would he not have us of this City and Kingdom behold with the like care a greater Cure? Indeed I cannot say to England, thou art perfectly made whole, we are yet come short of that 〈 in non-Latin alphabet 〉 , of that perfect Soundness, which Peter told the Jews that lame man had attained in the presence of them all, Acts 3. 16. The Humours in this great and greatly diseased Body are yet in an hurry: we bleed still, at best our Wounds are but in healing, and not yet fully whole. But yet, humble and hearty thanks be to our heavenly Physician, we cannot but see, as it were, this poor Man in the Text arising, our Sanballat’s and Tobiahs, (whom our Healing wounds and cuts to the heart) even they to their grief hear and see, 〈 in non-Latin alphabet 〉 (as the phrase is Neh. 4. 7.) that an healing Plaister is mercifully applied to our bleeding Wounds, that, unless we be stupid and senseless, we cannot but with the Woman, when her bloody Issue was stopped, know and feel what is done in us, Matth. 5. 33. and, unless lothsomly ingrateful, say, as it is, Ezek. 21. 26. 〈 in non-Latin alphabet 〉 this is not this, we are not what we were; that a great change is wrought in the Patient, and we hope in a healing way, so that though not wholly, yet in part, though not absolutely, yet comparatively in regard of what we were, we are made whole. And therefore O London, O England, Behold, Behold thy former Wound, and thy present Cure. Behold 〈 in non-Latin alphabet 〉 , from what depths of Misery, into which thy sins had cast thee, to what hopeful and happy beginnings of Health and Peace the healing hand of thy pitiful Physician hath raised thee; thy Religion woefully corrupted, now graciously begun to be reformed; thy Liberty before enslaved, now vindicated; a most unnatural and bloody War the other day most eagerly prosecuted by the malice of Man, more powerfully and miraculously ceased through the Mercies of God. This poor Man, that had been sick so long could not have believed that ever he should have been well so soon; nor had we Faith to believe, that were so hastily dying away in the beginning of the last year, we should be so happily recovering by the end of this. Let therefore the Voice of the Cryer, and through God's Mercy not now (as that might have been) in a Wilderness, call out all your heedfullest attentions, and let an unworthy Minister use the holy Prophet's words, Come and behold the Works of the Lord: we might of late have added, as it's there, what desolations he hath made; but now what Restaurations, what Salvation he hath wrought in the Earth! He maketh Wars to cease, he breaketh the Bow, and cutteth the Spear in sunder, and burneth the Chariot in the fire, Psal. 46. 8, 9, &c. Truly the Lord hath so wrought his wonderful Works, that they ought to be full in our eye and heart for the present, and to be had for the future in everlasting remembrance. O set up our Eben-ezer with this impress upon it, Hitherto hath the Lord helped us. Behold thus far, O England, thou art made whole, and what remains? but

2. The second duty enjoined in the following word, sin, O sin no more, lest a worse thing come unto thee. Sin no more! Now the Lord be more merciful, for I fear many of us sin more than ever. Oppressions in many more aggravated, Heresies more openly maintained, Christ, the Holy Ghost, and Holy Scriptures more horribly blasphemed, Factions and Divisions more multiplied, the Scene only changed, but the same or a worse part acted; the Weapons struck out of the hands of Enemies, and more taken up by Brethren and Friends: Were Christians ever so mutually estranged and imbittered? Were your public Church-Assemblies ever so neglected? In your civil Meetings your Elections and other Affairs ever with such confusion? I had almost said brutish rage (as of late) so transacted, as though we had put off Christianity, and Civility and Humanity together? But think in all your hearts and all your souls, Is this to sin no more? Is it not to revolt more and more? O think that you see God angrily looking upon you, and saying, but do you thus requite me, O foolish people and unwise? Think that you see Jesus Christ standing and weeping over you, and saying as once, O Jerusalem, Jerusalem, if thou hadst known, even thou, in this thy day the things that belong to thy peace, thou wouldst have made a better return, lest, before thou art aware, they be hid from thine eyes. I charge thee once more, sin no more, serve me thus no more, O do not this abominable thing that I hate, Jer. 44. 4. at last, be thou instructed O Jerusalem, O England, lest my soul depart from thee, lest I make thee desolate, a Land not inhabited, Jer. 6. 8.

Do we remember our former fears and troubles? were they not bad enough, that we now grow worse, that they may be renewed and aggravated?

Do we remember our resolutions, vows and promises that we then made to prevail with God for Mercy? were they that we would be worse than ever if God would deliver us, and do we think that upon those terms he would have helped us? Do we consider to what happiness we have for the present arrived? to an Harbor after a Tempest, to a day of joy and gladness after the sad times of our griefs and fears. And shall our sins damp our joys? drive us again into the deep, and overcloud our Sun in a clear day? unless we be weary of our Mercies, let us not weary our God by our sins: Noli gemmam perdere in die festo, is an Arabic Proverb, O do not that in a good day, which will undo all the comfort of it.

Or lastly do we think what yet we may be? Are we so absolutely cured, that we are past all possibility of a relapse? May not the wound rankle and grow angry, and then come to Judab 's 〈 in non-Latin alphabet 〉 , that there be no remedy? 2 Chron. 36. 16. O why should Israel 's stubbornness, when come to the borders of Canaan, drive them back to the Red Sea again? why should we cast poison into the wound that's healing? O why will we die? O pity a tender Mother, a dear Native Country, which beseecheth you by the Womb that bare you, and by the Breasts that gave you suck, that now that she is recovering, you would not be a means of her death that first gave you breath. If you will not pity yourselves, yet pity the excellency of your strength, the desire of your eyes and that which your soul pitieth, your sons and your daughters; which may do God more service, than ever you have done, when you are dead and gone. Eat not the sour Grapes, that their teeth be not set on edge, that instead of rising up and calling us blessed, they do not gnash their teeth and curse us, that by our sins in this Crisis, when we might have made both ourselves and them happy, have utterly undone both without recovery. I might in this kind say much, yet when I had said all, I could say no more than the Text doth. And therefore when I have done speaking, let these words of your Savior be ever sounding in your ears, Behold, you are made whole, sin no more, lest a worse thing come unto you.

SERMON XXIX.

THe Text is a Conclusion strongly inferred upon two great Truths premised in the foregoing part of the Psalm, (summed up Isa. 3. 10, 11. Eccles. 8. 12, 13.)

The first was that notwithstanding all the evils that the godly endure; yet God is good to Israel, verse. 1. and therefore it's good to draw near to God. It's good to draw near to a good God, nay best of all (as the Arabic reads it) to keep close to that God, who is so good notwithstanding the worst evils.

The second was that notwithstanding the wicked's present flourish, yet their end is destruction, verse. 2, 3, &c. and in the Verse immediately before the Text, For lo, they that are far from thee shall perish; thou hast destroyed all them that go a whoring from thee; and therefore again it's good for me to draw near to thee. Bernard sums up both in his double Quere, Ubi enim been erit sine illo? aut ubi male potest esse cum illo? If it cannot be ill with him, nor well without him, then it's best to draw near to him. If it be no less than destruction to go a whoring from him, then the Spouse, that in running away after her lovers hath met with a sharp Thorn-Hedge, had need return home to her first Husband, Hos. 2. 6, 7. If they perish that are afar off, then it is my safest course to get and keep near. When they of Pharaoh 's servants, that were in the field, were smitten with the hail, it concerned those of them that feared God to keep home, Exod. 9. 20, 21, 25. When the sword of man or Angel will destroy them that are abroad, it behooves Israel, and Rahab 's family to keep within doors, Exod. 12. 22. Josh. 2. 18, 19. If the out-lying Deer be in danger to be hunted by every Dog, and the stray-Sheep or Chicken to be snatched and torn by every Wolf or Kite, it's best to keep within the Pale and Fold, and under the Wing. To get and keep as near and close to God, and under his Wing as may be. The Psalmist's own comfortable experiences of God's goodness, whilst he kept close to him, and the sad events of others going and keeping far from him, made him so wise as elsewhere to resolve, Return to thy rest, O my soul, and here feelingly to conclude, Mihi autem adhaerere Deo bonum est: but it's good for me to draw near to God.

In which Proposition the Predicate 〈 in non-Latin alphabet 〉 signifieth 〈 in non-Latin alphabet 〉 . By Good is not meant any lower degree or kind of goodness, but that 〈 in non-Latin alphabet 〉 that summum bonum, that chiefest good, in the enjoying whereof man's highest happiness consists.

And accordingly in the Subject of the Proposition are three things observable,

1. Beatitudo Objectiva: that chief Good, in the enjoyment of which our Happiness consists, and that is 〈 in non-Latin alphabet 〉 , God. For so, None good but God only, Matth. 9. 17. and so he is the Psalmist 's goodness, Psal. 144. 2.

2. Beatitudo Formalis, our Union with, and Enjoyment of that chief Good, whereby we are actually made happy and blessed, in these words 〈 in non-Latin alphabet 〉 , drawing near: for the meaning whereof, please to take notice of two things. 1. That in the Hebrew Text it's indifferent to be understood either of God's drawing near to us, or of our drawing near to God; the former the cause of the latter, and the happy meeting of both makes up our blessedness. The Summer's Sun draws near to the Marigold, which makes it turn to the Sun, and that makes out its full flourish. God in Mercy draws near to us, and as a Load-stone draws, makes us draw near to him, whence ariseth our chiefest, nay only happiness in Union with him. For that likewise is secondly to be observed for the meaning of the word 〈 in non-Latin alphabet 〉 , that it signifieth not only Motum, to draw near, and so by Apollinarius here rendered 〈 in non-Latin alphabet 〉 , and by some Copies of the Lxx 〈 in non-Latin alphabet 〉 : but also it signifieth the Rest and firm Posture of the Soul upon such an advance and approach, not only appropinquare, but then adhaerere, to keep close and cleave fast, agglutinari, so Euthymius, 〈 in non-Latin alphabet 〉 , as ordinarily as it is here in the Lxx, by which word the nearest and straitest ty between Husband and Wife is expressed, Eph. 5. 31. and which suits well with the Text, which, to what was said in the foregoing Verse of the destruction of them that go a whoring from God, opposeth the goodness and happiness of an humble loyal drawing near to him, and an inseparable fast cleaving to him forever. Here, O quam bonum! how good is it thus to draw near and thus to cleave fast, both begun whilst we are here in the way, but completed in Heaven at our Journeys end.

3. But the third particular tells you the Subject or Person to whom such an approach is so good: and that, according to the Philosopher's definition of the chief good, should be every man: yet the Psalmist doth not inclose the Commons, when he more particularly applies it to himself, its good for me, &c. for although all men are ready to inquire after it, with a who will show us any good? Psal. 4. 6. Yet in their pursuit of it, they start so many false Games, that instead of that unum necessarium, in Varro's time Philosophers did so differ, that by ringing the changes of their several Tenants, as Austin showeth, there might be not fewer than 288 Opinions about it: but whilst most men mistake, and in the foregoing Verse account it good for them to keep afar off, and go a whoring from God; it's the happiness of the Faithful so to be guided as to pitch right, and to make that his first main Principle and last resolved Conclusion, which the Prophet here makes the beginning and ending of this Psalm, that God is good to Israel, and therefore whatever other do 〈 in non-Latin alphabet 〉 Quod ad me spectat, for my part it's that which I have felt the comfort of, and therefore am resolved to abide by, Mihi adharere Deo bonum est, It's good for me to draw near and cleave fast to God.

A divine Apophthegme, which it seems St. Austin 's heart was [Doct.] much taken with, that he so oft and in so many places of his writings toucheth, yea and runs descant upon; a sweet posy, that he so oft smelt to, a sweet friend, whom he cast's about how again and again to meet, and to have some parly with, as well he might, it containing a complete sum of both our Duty and Happiness both here and in Heaven.

Whilest here Travelers in the way,

What's our Duty? But as in Conversion at first to turn to him, so still to walk with him; and to draw nearer and nearer to him.

What's our Comfort? but when in Prayer or otherwise we can get nearest, into the inner Court, and touch the top of the golden Scepter, or, but the hem of Christ 's garment? But might we get into the Apostle John 's place, into our Savior's bosom, softest Beds and gloriousest Thrones would be but stones and dunghills. It's our Spring and Summer when the Sun of Righteousness draws near, and our Heaven here when we may draw near, rejoicing, but not playing the wantons in this Sun-shine.

And what's our highest Heaven and Happiness at last? but to be caught up into the Clouds to meet with Christ in the Air, and so forever to be with the Lord: In nearest approach, to see him as he is, and in closest Communion to enjoy him, there always to be experimenting, and yet ever learning the truth of this Text to all Eternity. It's the A and Ω of a Christian course, in his first setting out Godward bonum est mihi appropinquare, it's good for me to draw near who am so far off; in his progress yet better to draw nearer; at death the dying Christian's Swan-like Song is 〈 in non-Latin alphabet 〉 , and the Saints Antiphony in Heaven is 〈 in non-Latin alphabet 〉 : so that whether you listen to the voice of the mourning Turtle here below, or to the joyful Choir of Heaven above, they in this are perfect Unisons; however in other respects they have different strains, yet in this one Note they all agree; There's not a Saint on Earth, or Angel in Heaven, but the whole Chorus uno Ore, Corde, with one mouth and heart feelingly heartily say or sing aloud to God's praise, Mihi autem appropinquare, adhaerere Deo bonum est, It's good, it's best for me to draw near and cleave fast to God. Which being the joint vote of Heaven and Earth, the very natural Heart-Language of the New-born Convert when as yet he cannot speak, and of the dying Christian when he now lies speechless, of the conflicting Martyr at the Stake, and of the Saint Triumphant before the Throne, it needs less proof, when encompassed with such a cloud of witnesses 〈 in non-Latin alphabet 〉 , O the blessednesses of that man whom thou choosest and causest to draw near to thee! saith the Psalmist, Psal. 65. 4. it seemeth he made account it was a multiplied admirable blessedness. Acquaint thyself now with God, and thereby good shall come unto thee, saith Eliphaz, Job 22. 21. The very word there translated Acquaint hath profit included in the fignification of it, and well may, when so much good is 〈 in non-Latin alphabet 〉 proventus (as the word there is) the proper fruit of it: for here, if ever, Bonum propter vicinum bonum; much good by so good acquaintance. Good will proportionably come to us, as we come and draw near to God. Good will come he meaneth universally, all good will, but he speaks indefinitely, because he cannot define how much. But as the Psalmist saith, Taste and see how good the Lord is, Psal. 34. 8. So he bids Job acquaint himself with God, and try how much good will come by that acquaintance, which they know best who have tasted and tried most, and they are such as have got nearest, and kept closest. They'l tell you there's so much, that whatever others mean by their bonum utile, jucundum, honestum, is herein formally, fully, eminently comprehended.

If we measure goodness by profitableness, O the blessed gainful incomes of Grace, Peace, Glory, yea of outward good things so far as they are indeed good to us, by our drawing near to God in Christ Jesus! The Summer-Sun drawn near to us doth not so load the Earth with Fruit, as the Sun of Righteousness doth us in his approaches to us, and ours to him, with the Fruits of his Bounty. Ctesias his 〈 in non-Latin alphabet 〉 is but one of his Fables, but in this River of Paradise is a real truth; else Paul would not have counted the loss of all things gain, that he might come so near, as to be found in Christ, Phil. 3. 8, 9. Nor would David have reckoned a day in God's Courts better than a thousand, Psal. 84. 10. but that by experience he found in God's Courts what others found in his, that a Courtier near to the King can get more by a word, than another at a further distance with far greater pains and industry. When Jacob was near to Joseph, he was nourished by him, Gen. 45. 10, 11. but not so, as that soul is feasted and fatted, that sits near to Christ, and lieth in his bosom.

And that tells you there is Pleasure, as well as Profit; Light in such a Goshen, as well as nourishment. In God's presence fullness of joy, and at his right hand pleasures for evermore, Psal. 16. 11. Away with the empty vanishing pleasures of Sin and the World; here's both fullness and everlastingness in these joys together, a full cup, which can never be drunk to the bottom, but only the deeper the sweeter. It's Christ's presence and our nearness to him, that makes Heaven itself a Paradise of delights, and not Mahomet 's Crystal Fountains, and pleasant Orchards and Gardens, and Fruits, and the like, which he like a beast accounts the greatest happiness in his. When the Sun is set, how dark is the night? and when it's gone far from us, how cold is the Winter? but when it draws near in Summer, how pleasantly do the Birds sing, and the Plants flourish, and the Flowers smell? as in those Climats that are nearer to it is a Ver perpetuum. And all these but shadows of that solid joy and delight, which the faithful soul feels and enjoys in the approach of the Sun of Righteousness. I sat down under his shadow with great delight, saith the Spouse, Cant. 2. 3. and would be loath to leave God's blessing in that shade for the warmest Sun-shine, and to be hailed or forced from such sweet Enjoyments by any other most pleasing delights; would account it as a banishing of it from a Paradise into the howling Wilderness. Cum inhaesero tibi ex omni me, omnino nusquam erit mihi dolor & labor, & viva erit vita mea tota plena te, saith holy Augustine. There's no grief in him, when he is all in God: he hath a lively life of it, when he can sit so near the Fountain of Life, as to be filled with the blessed inflowes of it. If David cannot tell how good and pleasant it is for brethren to dwell together in unity, you had need of the tongue of an Angel, and not mine, to tell the unutterableness of that delight and Joy, when Children and Father, Spouse and Husband, Head and Members cleave together in closest Union.

And if Honor use to go in the first rank of the World's excellencies, then he that's nearest to God must needs herein have the upper hand: Our blessed Savior is exalted to highest Honor, in that he is at the right hand of God: and then sure that soul is no base one, that lies nearest to the heart of Christ. Seemeth it a small thing to you (said Moses to Korah) that the God of Israel hath brought you near to himself in the Ministry of the Tabernacle? in which respect Nazianzen highly extolls the now despised Ministry, and Chrysostom lifts it up above Crowns and Scepters: but how much more honorable is it to draw near to God in saving Grace, than in that Sacred Office, which sometimes they that are most unworthy climb up to? They were the Grandees of Persia, who sat next to the King, and saw his face, Esth. 1. 14. May I never affect greater Grandeur in this World, than in nearest approaches to see the face of God in Christ, though the great ones of the World set me under their footstool.

I might add a word of Beauty, which, according to the Hebrew phrase, hath a kind of goodness in its comeliness. But even that is, when the parts of the body are join'd together amongst themselves, and all united to the head, which, if parted, or dislocated, occasion horror rather than delight. But O the ravishing Beauty of Christ mystical, when from him and with him the whole body is fitly joined together! Ephes. 4. 16. when met together to meet with Christ, they are the Beauty of Holiness, Psal. 110. 3. This made Moses 's face shine when he talked with God, Exod. 34. 29. This encompasseth the Saints in their approaches to Christ with rays of Divine luster, that they need not be beholden to the Limner or Painter for a painted glory. Though the Moon be at the full of her light and beauty, when she is in furthest opposition to the Sun, yet our Full is in our nearest Union with the Sun of Righteousness.

I forbear further instances. But that you may further see how good it is to draw near to God, give me leave to propound these two convincing Arguments.

That's indeed good, and good to me, that makes me better; but so [Argument 1] do not the profits, pleasures, honors and the rest of those things which the World calls good. A man may be extremely bad with them, and too often (whilst they prostitute his body, and debase his mind) is made the worse by them. But was it ever so by our humble drawing near to God? Doth it not elevate the mind, enlarge the heart, innoble, spiritualize and by a Divine Metamorphosis transform the soul into the Image of Christ in its nearer approaches and interviews? Intellectus fit idem cum objecto. The understanding is made one with him in its Divine Contemplations: and love makes him one with it in its cordial embraces, not in H. N. his mad phrase Godded with God, but yet in the Apostles divine expression made partakers of the Divine Nature. Here's cure by coming near and touching, Luke 8. 44. Healing under his wings, Mal. 4. 2. Life and Joy in his Presence, Psal. 16. 11. The Prodigal dare not be so bad as he would be, unless he run far from his Father's house. And that tells you the good child is better for keeping in his Father's presence. When we keep near to God, Heaven is not only near to us, but Heaven is in us: we then have not only heavenly Joyes, but also heavenly Hearts; and is it not good to be there? and therefore to draw nearer?

And again good to draw near, because best when nearest, and [Argument. 2] worst when farthest off.

1. First, best when nearest.

Angels and Men by nature the best of God's Creatures, because in nature they are nearest to him, and most resemble him, and are capable of communion with him.

Of Angels they are the good ones, that continually behold him, and they the best that are nearest; and therefore the chief of them are wont to be called Assistentes.

Of Men, as first, when was Adam best, when now created and enjoyed converse with God? or when fallen and then run away from him?

Of all Men, the Saints that are most honored by him are a people near unto him, Psal. 148. 14. their first beginning to be well being when at first in conversion they begin to turn towards him, and how well are they? never better than when in the exercise of Grace, performance of service in Meditation, Prayer, Word, Sacrament, in doing, nay though it be in suffering, they can get nearest to him; let it be upon the Canon's mouth (saith the soul that is truly touched,) if I may but so make my approaches to my God. Let my Father whip me, if, whilst he so doth, he takes me into his Arms. The Child is not afraid in the dark; if then he have his Father by the hand: nor is David in the valley of the shadow of death, if his good Shepherd be with him, Psal. 23. 4. The whole World is not worth a Dungeon's light and a Prison's enlargement, when Christ shines in, and his Spirit sets the soul at liberty to go out to him. The Martyr is not bound when tied to the stake, his soul is upon the wing to take her flight to her Savior. It seems then that it is so good to draw near to God, that in so doing the Serpent hath lost it's sting; the Lion is become a Lamb; the Gridiron a bed of Roses; Darkness is no Darkness; the worst evils are not themselves. Its good to be afflicted, tormented, to suffer, to die: good to be, to do, to suffer anything, if thereby we • e set nearer to Christ who is all in all.

But how good then, when in a better conditon, when once come nearest in Heaven's full vision and perfect communion there, and so to be with Christ? what saith Paul of it? he wants words, and yet multiplies them, it's 〈 in non-Latin alphabet 〉 , multo magis melius, Comparative upon Comparative, which riseth higher than a Superlative. It's much more better, even best of all, Phil. 1. 23. which when Peter in Christ's transfiguration had only a glimpse of, he half translates my Text, and cries out in an Extasy, Lord it's good to be here, Mat. 17. 4. And so when the elevated soul is got into the Holy Mount, and there having a nearer stand takes a fuller view of the glory of Christ, is so near that being in the Spirit it's carried out to him in strongest workings and heavenly raptures, as the inferior Orbs are carried about by the motion of the Primum mobile, and when in inward peace, can quietly lie down in its Savior's bosom: whilst others are anxiously asking, who will show us any good? their Corn and Wine is nothing to such a lifting up of the light of God's Countenance, it sweetly sings its requiem, and knows what it saith (which Peter did not) and crieth out, 〈 in non-Latin alphabet 〉 , Lord, it's good to be here, Juvat usque morari. Let us here not make a Tabernacle, but a Mansion forever.

For first it's best to be nearest.

2. Secondly, many now do, and many more at last will find it worst when farthest off.

If Devils of all Creatures are in the worst condition, I am sure they are at the furthest distance, and therefore Satan in ancient Liturgies styled 〈 in non-Latin alphabet 〉 , a far-off stranger to Christ and his Kingdom.

And for Men; our first unhappy step towards misery was in our first retrograde from the God of our Mercy, whence we came to be estranged from the womb, and to go astray as soon as we were born, Psal. 58. 3. So as the further we go, it's the further from God, and nearer to our own destruction, leaving him, and forsaking our own mercy together, Jonah 2. 8.

And so at last, when we are furthest run from him, we are arrived at the lowest pitch of our own misery. So when the rich man is in Hell, it was 〈 in non-Latin alphabet 〉 , afar off that he saw Lazarus in Abraham 's bosom, Luke 16. 23. And accordingly that infernal dungeon is called 〈 in non-Latin alphabet 〉 , outward darkness, Matth. 8. 12. As Prisons were wont to be without the City, Acts 12. 10. So those unhappy souls in this set at the remotest distance from Christ's presence and Kingdom, as the Apostle describes everlasting destruction to be 〈 in non-Latin alphabet 〉 , from the presence of the Lord, 2 Thess. 1. 9. When the Lord Jesus at the last day shall 〈 in non-Latin alphabet 〉 , chide those undone Miscreants into Hell with those soul-sinking words, Depart from me ye cursed, Matth. 25. 41. Then at least the truth of this Doctrine, that it's good to draw near to God, (though now not heeded) will be by such fully but most uncomfortably resented, of which truth, had we no other proof, we need no better evidence • han this double witness

1. Of an humble soul in desertion, which had formerly felt the sweetness of Christ's nearer presence, and is now fainting and swooning away by reason of his absence; how is it starved with such a cold blast, when removed out of that warm Sunshine? would not the poor Woman, when she feels herself fainting and her Issue running, say, it would be well with me, if I could draw near? would not the least touch of the utmost hem be a rich mercy?

2. Of a forlorn soul in the estate of despair and damnation. Was it not a trembling Cain 's saddest Note? Thou hast driven me from thy presence, and therefore my punishment is greater than I can bear, Gen. 4. 13, 14. Though malice, guilt, and horror make such bid God depart from them, and make them fly from him, yet their own present feelings cannot but make them sensible how good it would be to be nearer to him, when they find it the extremity of all evil to be utterly and forever removed from him.

The ground of all which may be taken principally, 1. From [Reason.] the Nature of God. 2. Of the Creature in general. 3. Of Man in particular. And 4. More especially from that new Nature or gracious frame, which God works in the new Creature.

For God: [Reas 1]

1. First he is an Omnipresent God, not far from any of us, Acts 17. 27. but more inward than our very souls to everyone of us: So that there is now no flying from his presence: And therefore think whether upon this ground it be not best to draw near to his goodness. When Jacob could not escape Esau as an enemy, it was his wisdom so to apply himself to him, as to make him his friend. Because we cannot meet God as an enemy, be we as suppliants to make him a friend, Amos 4. 12. There is no escaping from God, but by running to him, nor escaping his W • rath, if we betake not ourselves to his Mercy. If we draw not near to the Throne of his Grace, we shall be drawn to the Bar of his Justice. In a word, he is an infinite God; so that we cannot avoid him, and is it not then good to make a virtue of necessity, and so to draw near to him?

2. But that we may not be so much driven by fear, as drawn with Cords of Love, Consider we, as his greatness, so especially his goodness, and that's a strong Attractive, hath a wonderful Magnetick force to draw the soul to love, and the mind to assent, that it's so good to draw near to a good God, that it's a Conclusion above Demonstration. Particularly:

1. As God, he is Bonum Universalissimum; All in all, 1 Cor. 15. 28. which contains all good in him, and so is able to make an universal supply of all that good, which we stand in need of from him Christus meus & omnia, My God is my All: my all-sufficient portion; who, as such, sufficienter movet & implet voluntatem, as Aquinas speaks, like the huge Ocean that fills every Creek; which the shallow narrow Rivolets of the Creature's largest perfections cannot reach; cannot supply all; and the want of any good thing ministers more disquiet, than the enjoyment of many Satisfaction. I have seen an end of all perfection, saith the Psalmist, but it's well that he adds thy Commandments are exceeding broad. One God more than enough to fulfil our desires and wants: And why then should I not prefer God before myself, as the whole before the part? Why should I not be nearer to God than to myself? How well would it be to have the Head of all our Springs lie in this immense Ocean? How good is it to draw near to that God? when by enjoying of him, who is more than all, we may be sure to want nothing.

2. As God, he is Summum Bonum & Finis ultimus; the chiefest good and last end, Psal. 73. 25. Prov. 16. 4. We Christians must needs believe it, seeing all the Sects of the Heathen Philosophers (except the proud Stoic, who thinks his wise man is in something above his God) do jointly acknowledge it. Now it's Austin 's true rule, Rei cujusque perfectio est in adhaesione ad suum principium, that it's the goodness and perfection of everything to adhere to its principle, and to be in a tendency to its last end, which therefore makes God the Load stone of the soul, that it cannot rest till it point to him; the very Center of it, that it cannot be quiet till it rest in him as the chief good: our chiefest happiness can consist in nothing but in nearest Union and fullest Communion with him.

3. As God, he is so Omnipotently good, that either as a 〈 in non-Latin alphabet 〉 , whilst he is near, he can keep evil far from us, Psal. 91. 7. or so abate it, that it doth not hurt us, Dan. 3. 27. & 6. 22. or so change it, that it shall be a means of good to us, as Joseph 's brethren's bad intention, a means of his and their preservation, Gen. 50. 20. and Esth. 9. 1. turns Balaam 's curse into a blessing, Deut. 23. 5. So that out of the Eater, comes meat, and out of the strong, sweetness: Grapes are gathered of Thorns, and Figs of Thistles: makes my Enemy my Friend, my Wound my Cure, my Affliction my Consolation, and even my weakness my strength, whilst I being so weak, that I cannot stand on mine own legs, am cast into my Fathers arms. And was not the Psalmist then upon a safe-guard, when at the same time that in one Verse his Enemies drawing near made his heart tr • mble, in the very next Verse, his God being as near made his Faith confident, Psal. 119. 150, 151. O how good is it to draw near to this Omnipotent God, who, when the Flouds come, and the Winds blow, can either still the Storm, or make it blow us into the Harbor! is so good as either to cause all evil to be far away, or when near to be far from burting us!

4. As God, he is purely and only good, so as no evil is either in him, or dwells with him, Psal. 5. 4. 〈 in non-Latin alphabet 〉 , saith the Psalmist in the first words of this Psalm, and they may indifferently be rendered either, Truly God is good, or God is only good: and indeed he is most truly good, that is only good, and so God is a most simple being without the least intermixture of any evil; no evil in him, none proceeds from him; all is good that God sends. His good Word, 2 Kings 20. 19. His good Spirit, Neh. 9. 20. His Creatures good, as he made them, Gen. 1. 31. Nay, his very Chastisements good, as he improveth them, Psal. 119. 71. All good, and as they come from him, only good: with the pure he is pure, Psal. 18. 26. A pure heart and way without mixture of sin shall have pure Mercy without mixture of wrath: Provoke me not, and I will do you no hurt, Jer. 25. 6. But now in all other things, even in our best Contentments by reason of their and our vanity there is an untoward mixture of evil and good; it may be of a great deal of evil with a little good, of the worst evil with the choicest good: a very Polypus head, in which

〈 in non-Latin alphabet 〉 .

Either in them or in our use of them bitterest choler of sweetest honey; a most infectious Plague (as once at Athens) after a most healthful year. Worst carriages and best parts in the same man: as in the same Cataline Virtue and Vice were at a Combat, but that the latter unhappily got the Victory: an Antidote and a Poison in the same Viper: in the same Toad, in which is (if you could find it) the most Precious Stone, you may be sure to find the rankest Venom; that you have more cause not to touch it for the one, than to take it up for the other. Such staves of comfort are the Creatures, like Moses 's: take them at the one end, and they will be a Staff in your hand to support you: but if at the other, a Serpent to sting you to the heart: So that instead of drawing near to them, you have need with him to fly from them. But how safely then may we, and how confidently ought we with Humility to draw near to God, who though of ourselves are evil, and only evil, and continually evil, yet shall find him good, and only good, and everlastingly good? If it be good marrying that good Wise, which will do her husband good, and not hurt all the days of her life, Prov. 31. 12. Then, how much better is it in chastest love to dwell with and cleave to this God, who is so purely and simply good in himself, that if thou wilt let him, he will do no hurt, but good, and good only, and that to Eternity.

5. As God, he is Infinitly good, and Infinitum non potest trans • ri: We cannot pass over and get through that which is Infinite, or get to the end of that, which hath none: so that though every day we get nearer, yet still there is a Plus ultra, that thou mayest still be called on (as the Angel did Ezekiel) to see yet more: We are soon at the bottom of the shallow Creature's greatest depth, and indeed at the first in our expectation gotten far beyond what we after find in the possession; so that the beauty of it is best seen at a distance, and the nearer we come to it, the more blemishes we see in it; and on the contrary in our approaches to God's infinite goodness, as we cannot think so much before as we find after, so the nearer we come, the more we meet with; so that when thou hast gone so far and gotten so much of God, as thou dost want, and he can afford no more, I will give thee leave to sit still, but till then I must advise thee, that it's good for thee to get nearer.

6. But it may be this Infinit goodness will overpour our weakness, and therefore the trembling soul with the poor Publican in the Gospel yet stands afar off, and dares not draw near, whilst it thinks that as God is Optimus, so he is Maximus, though infinitely good, yet infinitely great, and therefore although my badness stands in need of his goodness, yet my ba • sness and guiltiness had need stand off from that greatness. This bottomless Ocean will drown me, and although the nearer to this Sun the more warmth and light, yet in such nearer approaches that heat will melt my waxen wings; and that light will dazzle and put out my weaker eye: True in our bold and curious approaches Scrutator Majestatis opprimetur à gloriâ. But in our humble addresses we shall find it far otherwise, viz. God to be bonum conveniens atque ità maxim appetibile, so good as most suitable to our desires and wants.

Partly as in his own infinite sweetness and condescension he stoops so low, that the lowliest heart may freely draw near, and touch the top of his golden Scepter, as noblest Princes have given freest access to their meanest Subjects: His greatness no obstruction to his goodness:

But principally and (to us by our sin estranged from him) only, as in Christ our Emmanuel, God with us, we come to have near and close Communion with God in him: an holy God and sinful man were at an unapproachable distance. But therefore our Savior God-man came between us a Mediator, that we, who were afar off, may be made near by the blood of Christ, Ephes. 2. 13. That as the same Israelites, whom the brightness of Moses his face drave away, Exod. 34. 30. when he had put a Vail on it, drew near to him, Verse 31, 32, 33. So the same sinner, who must keep aloof off from his Majesty; especially as he looks out in a fiery Law, need run far away to escape his wrath and curse, as now he hath put on the Veil of his flesh, may safely and comfortably approach, and have blessed Communion with him, and experimently say with the Psalmist, that it's good to draw near to him.

SERMON XXX.

THe second ground whereof is taken from the Nature of [Reas. 2] the Creature in General, which at best is but a depending being, not sufficient in and of itself for its own Happiness, and therefore must go out of itself, to find it in another; which ultimately, nay, immediately is God only. Now that it may have it of him, it must be some way or other united to him; and so from a natural Tendency proportionably to the nature of it looks and moves towards him, and as it can, draws near and cleaves to him, according to that of the Psalmist, The eyes of all wait upon thee. Psal. 145. 1, 15. As the Vine to the Elm, and the Ivy to the Oak, how fast doth it clasp and cleave? How doth it insinuate? Like the Rivers to the Ocean, or Ezekiel's Cedar-branches to the great Eagle, Chap. 17. 6. The Sovereign Lord and Creator leaving in the most perfect Creature some defect, either for being, well-being, or continuing in both, that it may have recourse to Him for a supply; as the Child that cannot defend, or (it may be) carry itself on its own Legs, when left, crieth to the Father: Well were it if we could cry more after ours, for that might make God draw near to us, when we cannot to him. What a dark frozen thing is such a Northern Clime, where the Sun's Light shines not, and whither its warm Beams reach not? But what a very nothing is everything without a God creating and supporting it? The very Chaos could not continue in its imperfect confused being without the Spirit of God brooding upon it: And therefore when we see the Flowers opening to the Sun, and the Birds in Winter-Season flying away into warmer Countries; they tell us, that (as we are Creatures) for our being, and well-being, it's good to draw near to God; and teach us to make Austin's Confession, Male est mihi praeter te, non solum extra me, sed in meipso, & omnis mihi copia, quae Deus meus non est, egestas est, Lord, without thee how ill would it be with me? And that not only in regard of what's without me, but also within me. Without thee, my greatest Plenty is errant Beggary; and therefore such a poor Creature stands in need to dwell near to such a Good Neighbor, to be warmed by his Fire, and fed at his Table. Lord, it's good for me to beg an Alms at thy Bethesda; though I creep on my Knees, to get as near as I can to thee.

And this the rather, if, in the third place, we consider the [Reas. 3] Nature of Man, as in himself, and in reference to God; in a special manner made by him, and for him, and therefore unquiet and restless till it return to him. The right Line is turned into a Circle, in which the Line is so reflected, that in its return it stays not, till it return from whence it first came.

Of a Spiritual, Immortal, and Understanding Soul, of vast apprehensions and desires.

Of a Sociable Nature, pity it should not have acquaintance with God. If not good for Adam to be alone, without a Meet-help, 〈 in non-Latin alphabet 〉 Gen. 2. 18. as always before him, with whom he might be made one flesh: How ill to be without a better help nearer at hand, with whom he may be made one Spirit?

Made after God's Image, Gen. 1. 26. and therefore best when he can come nearest to that first and best Copy.

With an understanding Soul, Job 35. 11. And therefore the more he knows, the more he understands his own Dependency, and therefore seeth a greater necessity of drawing the nearer to the Fountain of his Being and Welfare.

Of a Capacious Apprehension, which nothing but this Primum Verum can fill, and therefore wearys himself (Eccles. 12. 12.) in an endless search after Truth in several Arts and Sciences: The World is set in his heart, Eccles. 3. 11. but it's but little that he can attain, Job 26. 14. and not without a great deal of difficulty is tired out in gathering up the Rays of Light and Truth, which this Sun hath scattered among the Creatures; but is not satisfied till he find them all, and more than all in himself. This is eternal Life, to know thee, and whom thou hast sent, Jesus Christ, John 17. 3. In the Study of the Creature is a toilsome task, Eccles. 1. 18. It's in the near Vision of God, which the understanding of a Man doth fully acquiesce in, and so Intellectus est in quiet. And as he is of a Capacious Apprehension, which nothing but this Primum Verum can fill: So he is of a large heart and vast desires, which nothing but this Summum bonum can satisfy; God only being El Shaddai, Exod. 6. 3. Gen. 17. 1. The God All-sufficient either to his own or our Happiness. Whence it is, that when the Soul is once put off from him, Per devia errans, like the evil Spirit in the Gospel, Mat. 12. 43. goes through dry Places, seeking rest, and finds none; till with the Psalmist, he looks Home-ward to God, and saith, Return unto thy rest, O my Soul, Psal. 116. 7.

Sometimes, as Solomon in Ecclesiastes, he seeks and searcheth for what may satisfy him in the Creature; and what content it can afford; and as there was no Nation and Kingdom, in which Ahab did not hunt for Elijah, 1. Kings 18. 10. and yet he could not be found: So there is no Creature in or under Heaven, which in this busy search is not as it were unlapt and ransacked, if possibly by the Profit or Pleasure of it content may be found lapped up in it. This busy Be sits and sucks on every Flower, and like a Chymist makes Extractions of all sorts out of all things, if from any from all he might gain such an Elixir as may serve his turn. But the deep saith, it is not in me. In all the inferior Creatures Adam could not find a Meet-help, Gen. 2. 20. It's pity that in any he should meet with his Happiness. Solomon, when tired out with this wild and eager pursuit, is glad at last to turn in to God: Let's hear the conclusion of the whole Matter, Fear God and keep his Commandments, for this is the whole of Man, Eccles. 12. 13. all one with this in the Text, It's good for me to draw near to God.

But before that, when vain Man hath been wearied out in seeking that in the Creature, which will not be found, before he will draw near to God, with Saul he will rather apply himself to Satan, and dig as deep as Hell to find it, trying whether that may be overtaken in a way of sin, which could not be met with in the lawful Content of the Creature, and here he runs counteramain Hell-ward, till he hath quite wearied himself in that Course, Isa. 57. 10. adds Drunkenness to Thirst, and Thirst to Drunkenness; when he hath been most drunk, yet thirsts the more, and the more he drinks, the more he thirsts; most unhappy in that he seeks the Living amongst the Dead; mistakes Misery for Happiness, and Hell for Heaven. But it's this Good that he looks and gropes for; though now Blind-folded and turned off from God, he goes a quite contrary way: But yet as Austin well observes, Mali propterea sunt mali ut sint boni nempe beati: The wickedest Men do ill, that they might fare well. It's a Goodness and Happiness, that they make after. It's 〈 in non-Latin alphabet 〉 to which they Sacrifice, a Deity which they serve; unhappy in this, that they grasp the Cloud for Juno in their Hunting after the vain Creature, and worship the Devil instead of the true God, 1 Cor. 10. 20. in their thus questing with open Mouth after sinful Contentments; but yet whilst misled with these fowl Errors, they bear witness to this Fundamental Truth, that whilst they so eagerly, but in vain, pursue such false Goods, they plainly say, that it's good to draw near to the True; so that the Man hath lost himself when he hath lost this Principle, is rather a Beast, or a Devil, than a Man, that in Profession and Conversation will not say, that it's good to draw near to God.

Especially if we consider that new Nature, which God works [Reas. 4] in the new Creature, the holy frame of a Godly heart: As those Men, whose hearts God had touched, followed Saul the Lord's Anointed, 1 Sam. 10. 26. So those blessed Souls, which Christ (that true Loadstone) hath indeed touched, whilst it draws, they run after him, Cant. 1. 4. Such Divine Sparks must needs move upward to their proper Element, as the Virgula Divina bends that way that the Mine lieth. And this,

1. Partly from the inward Instinct of that Divine Nature which they partake of, which makes them 〈 in non-Latin alphabet 〉 (as the Apostle's word is, Phil. 2. 20.) even naturally care for the things of God, and propend towards him, which appears by this, that whilst with others

Ad unum omnes, All of them, though of never such different Ages, Parts, Conditions, nay, though of quite contrary Tempers and Dispositions otherwise, yet 〈 in non-Latin alphabet 〉 , with one joint consent look, and according to their several abilities draw towards God as near as they can. The Swallow doth not more naturally fly to the Saladine when hurt, or the Chicken run to the Hen when in danger, than a Right-born Heir of Heaven to God his Father. The new-born Babe cries, and the dying Christian now breathing out his Soul, gasps and breaths after him: The one in the beginning of his Race thinks it long till he comes at him, the other almost at the end of his, with Paul Phil. 3. 13, 14. the further he goes, makes the more haste to him [in several Paths, but all in one Road Godward]: the one though he hath not yet had such experience of him, yet thinks how good it were; if he could get near him; the other upon his long experience, thinks it best to keep close to him: when in Affliction, he accounts his Presence more than all other things that he wants, and when in Prosperity, he values the same Presence above all else that he enjoys. I might Instance in many other Particulars: But these may suffice to show, that amongst never so many Discords, they yet altogether make up this Harmony, and from the general Instinct of that new Nature all cry out with the Psalmist in the Text, It's good for everyone of us severally, for all of us (the whole Chorus) jointly, to draw near and keep close to God.

2. But especially upon their deliberate Resolutions upon long trial and experience, they thereby come more fully to know what they have found good to apply themselves to; they cannot but conclude that it's best to draw near to God.

At their first Conversion, they were sufficiently convinced of the Vanity, and ofttimes of the Mischief of all other Applications, of the Creatures utter Insufficiency for any saving Good to them. John the Baptist, that made way for Christ in their hearts, cried, All flesh is grass, Isa. 40. 6. The first saving Breath, that breathed Life into them, blasted the Creature to them: As soon as they began to live to God, the Flesh was mortified, and the World crucified.

But further, In their after frequent Experience they have been herein more confirmed; that, when their Souls have gone out to any Creature to support them, they find the best so weak that they cannot, or nothing in comparison of God; not at all without God: Father and Mother cast off, when God alone takes up, Psal. 27. 10. (and therefore Cease from Man, whose Breath is in his Nostrils, for wherein is he to be accounted of? Isa. 2. 22.)

And for others, so bad, that if they could, they would not; so that ofttimes they are the worse, the nearer they come to them. The Reed breaks, and pierceth the Hand, when leaned upon for support, Ezek. 29. 6, 7. the Briar scratcheth and pricks, when gone to for shelter: They get as much good by applying themselves to them, as Joseph did by going to his Brethren; or the Levite by turning in to Gibeah. Of all others the Godly are deserted by Friends, and pursued by Enemies, and they themselves a poor shiftless helpless People, and therefore it's good for the Conies, that feeble folk, and so much hunted, to make their Houses in the Rock, Prov. 30. 26. It's good for the Vine, so unable to subsist of itself, and so much plucked by others, to clasp fast to the Elm: For me, that am plagued all the day long, and chastened every morning, as the Psalmist said of himself, v. 14. for me, at least, it's good to draw near to God. This by experience they find; and therefore as Joshua said to Israel, If it seem evil to you to serve the Lord, choose you whom you will serve; but I and my House will serve the Lord, Josh. 24. 15. So will every right-born Heir of Heaven, however others take offense and go away, Joh. 6. 66. yet when asked, Whether they also would go away, (v. 67.) with Peter be ready resolvedly to answer, Lord, to whom should we go? Thou hast the words of Eternal Life; and we believe and are sure that thou art that Christ, &c. ver. 68. We know, and have found and felt, what thou art in thyself, and what thou hast been to us in our keeping close to thee, and therefore there's no talking or thinking of leaving thee. The faithful Soul from the very Heart saith, what the Psalmist v. 25. expresseth; Lord, whom have I in Heaven but thee? and there is none on Earth that I desire besides thee: And therefore when others, v. 27. by their dear-bought experience, find at last nothing but destruction is gained by being afar off, and going a whoring from thee, 〈 in non-Latin alphabet 〉 , Quod ad me spectat, I that know this, and have had experience both of the mischief of my being estranged from thee, and of the blessing of keeping close to thee, I must hold to it, and shall ever (by the Grace of God) bide by it, that it's good for me to draw near to thee.

Which teacheth us with all humble thankfulness to think [Use 1] and acknowledge, how good God hath been to us in giving us Jesus Christ, by whose Mediation alone we may have this access; and without which, as we now are, it would be as good for us to draw near to God, as for a guilty Malefactor to the Bar of an angry Judge, or for Briars and Thorns to a consuming fire, Isa. 27. 4. for so God is to Sinners out of Christ, Heb. 12. 29. And then; Who among us is able to dwell with devouring fire? Who among us can dwell with everlasting burnings? Isa. 33. 14. His Majesty is so infinitely glorious, that (as the Apostle speaks) he dwells in Light unapproachable, 1 Tim. 6. 16.

His Holiness so impatient of sinful defilement, that he cannot endure to behold it, Hab. 1. 13. so that even the impudent sinner gets as far as he can out of his fight, that he may more freely commit it, Isa. 29. 15. and the humbled blushing sinner cannot stand before him by reason of it, Ezra. 9. 6, 15.

His Justice is so strict, and his Wrath so dreadful, as makes Adam, when now under guilt, hide himself; Cain run out of his presence; the poor humbled Publican stand afar off; and the forlorn damned Souls at the last day desire Mountains and Rocks to fall upon them, rather than he should see them, and, as Basil thinks, wish rather to lie still in the Prison of Hell, than to be brought out before him to his Judgment-Seat.

How awful is that sad word of God's being sanctified in them that draw nigh to him, Levite. 20. 3! And how dreadful is that Threat of God's drawing near to Judgment, Mal. 3. 5! And can it then be so good, to draw near to such a God so glorious and terrible? I thank God through Jesus Christ our Lord, said the Apostle in alike case; and so doth the faithful Soul in this, I thank God through Jesus Christ our Lord: Through him my Propitiatory I find my Judge on a Mercy-Seat: and so it's good to draw near: happy that we may, and more happy if we will. It was he, that engaged his heart to approach to God, Jer. 30. 21. That Son of Man, that drew near to the ancient of days, Dan. 7. 13. and so brings us with him, as Joseph did his Brethren into the King's presence. As our near Kinsman taking our Nature into the nearest Union of his Person, so as in this Glass we see the Glory of God so refracted and attempered to our weakness, that instead of being oppressed with it, we are changed into it, 2. Cor. 3. 18. By our blessed Immanuel God is so with us, as that we may have free and near access to him.

Whilst his Holiness and Obedience become a Vail to cover our Defilement.

And his Blood hath so fully quenched the fiery Indignation of his Father's Wrath, that we, who by the Law are kept at a distance afar off, Exod. 20. 18. & 24. 2. have by the Gospel of Christ brought to us a better hope, by which we draw nigh to God, Heb. 7. 19.

And what now remaineth? but that seeing it is so good to draw [Use 2] near to God, we be all exhorted in his fear to be so good to ourselves, as to keep no longer at a distance. Let Strangers, yea Enemies, draw near, and let Friends draw yet nearer. Let not our sins any longer separate us, and then let not unbelief dishearten us. Remember, that as on the one side the Spirit and the Bride say, came; and he that beareth saith, come, viz. in the desires and out-goings of their Soul to Christ; so he on the other side, in his desire of their union with him, ecchoeth back again, And he that is athirst, come; and whosoever will, let him take of the Water of Life freely, Rev. 22. 17. And then, as the Lord saith, Jer. 30. 21. Who is he that engageth his heart to approach unto me? So I in the Name of the Lord, whilst I look upon this great Congregation, am bold to ask the Question; But who amongst you all is such an Enemy to his own good, as will not now and henceforth ever hereafter engage his whole heart to make yet nearer approaches to this God, who is so good, and in drawing near to whom consists our everlasting happiness? Some Interpreters upon that Text, think that the Question, Who is he that engageth his heart, &c. is made by way of a troubled admiration that so few do. But I beseech you let it not so be, but that (as others rather think) by way of encouragement, as though he had said, But who is that blessed Man, that I may see him, and go out to meet him? And therefore as Jebu in another case said, Who is on my side? who? and it's added, That two or three Eunuchs looked out. Though I desire not in other things to make any sidings, (there are too many already) yet in regard of our drawing near to God, I make no factious question, if I ask of you all; But who will be on the Lord's side? who? Who of you will now engage your hearts to approach to God? Let it not, I beseech you, be two or three, but many. O that I could prevail with you all. Here say one and all, I and I, and (as it's said in the Prophet) I will go also. Let the forwardest Christian, that hath advanced furthest, say, I by the Grace of God will make one; and let the humbled sinner, that is now but first looking after Christ, say, and I fain would make another. Instead of our present uncomfortable estrangements from Christ and one another, happy we, if with our faces Zion-ward we could take hold one of another, the strongest of the weakest, and those that are estranged of them with whom they have been most at odds, and so go hand in hand together, saying, Come, let us join ourselves to the Lord in a perpetual Covenant never to be forgotten. This joint drawing near to God in the good old way of the Power of Godliness (which by our new Devices is now too much out of fashion) would make us leave off our crooked bypaths, and cross walkings, in which we now so justle, and at last so quite loose one another.

Loud calls and strong persuasions in this kind are not wanting.

1. In this blessed Motion, the Terminus ad quem is God; who is so good, as that there is in him vis infinita magnetica, such a wonderful attractive power and force, as may trahere, nay, rapere animam, draw and snatch the Soul to him, in a way of a sweet but irresistible violence. Our Savior said, That when he was lifted up, he would draw all Men to him, John 12. 32. Even so, Amen, Lord Jesus, thou faithful and true Witness.

Especially as God in Christ looks out, and comes out to us; how earnest is he to call us? how glad to welcome us? how ready more than half way to meet us? When the Prodigal began to come, the Father ran, Luk. 15. 20. Desperate Prodigal, when thy Heavenly Father draws near, wilt thou draw backward? Oh take heed of it, lest God's Soul take no pleasure in thee, Heb. 10. 38. Think what a step thy Savior took in his Incarnation to come to thee▪ Inaestimabilis dignatio, & penitus inexcogitabilis, quod in carceris hujus horrorem descendere dignata est Celsitudo, as Bernard speaks. When he cannot express it, he cannot think of it without admiration: Non est Consu • tudo divitum ut ad paupers veniant, &c. At least therefore, though we cannot go, being lame and blind, at saltem conetur erigere caput & aliquatenus assurgere in occursum tanti Medici. And yet besides, in all the after-travel of his Soul think how he came leaping over Mountains, and skipping over Hills, that he might get to thee before thou perishedst eternally. By his Word and Spirit doth he not sometimes come very near thee? In the Sacrament, though there be no Transubstantiation, yet is there not a very near union with thee? And is not all this enough to draw thee?

2. If not, consider then the Terminus a quo, that estate, which of thyself thou art in, and think if it may not drive thee. It may be thou art of their mind, who, when God bad them return, returned this answer, We are Lord's, we will come no more unto thee, Jer. 2. 31. Though God be never so good, and it be very good to draw near to him, yet we are so well, that we need not trouble ourselves in making out after him. I, so? woeful blind Creature, that hast lost thyself and thine eyes together that thou canst not see it; wert thou not deadlily lethargical, thou wouldst be more sensible of thine own wants: wert thou not wholly a stranger at home, thou wouldst see nothing but misery and beggary there, that would thrust thee out for supply elsewhere. So far as thou art off from Christ, so far from Righteousness, Isa. 46. 12. and just so far from blessedness. And what then? so deadly sick, and not so much as to send for thy Physician! such a Sinner, and not so much as to look out for a Savior! Doth the Avenger of Blood pursue thee, and dost thou not fly to the City of Refuge? to the hope that is set before thee? Doth Hell behind thee gape for thee? and no need, no care of Christ and Heaven to receive thee?

But had we less need in that kind, yet even in outward respects the World is never so good, but, when at best, it's good to draw near to God: But it's now so bad, that I think David 's Prayer will not sound ill in any of our Mouths, Lord, be not thou far off, for trouble is near. I delight not to read State-Lectures out of a Pulpit; I am not of the Privy-Council, either of God or our Governors, to tell you what will be: but without me your own hearts will tell you what very probably may be: though the Weather for the present be somewhat fair, yet at best it's very doubtful. If we consult our sins, they'll tell us that there is likely to be a Storm; and then if we would consult our own peace, we cannot but think it good to be provided of a shelter. Our sad experiences of all that hitherto we have had recourse to fully evidence to us, that none of them are tight enough, but it may and will drop through, save God only: and therefore in such doubtful Circumstances, I think it safest to join with the strongest Party: But mistake me not, I mean not such as Men out of self-interests are wont to close with; that's falseness and baseness; but I mean in a way of Faith and Obedience to God, and I am sure that he is strongest. Neither is it cowardice in such a Storm, to thrust the Head into such a Corner. David was no Coward, and yet, as the weak fearful Chick, he gets himself under the shadow of God's Wings, till calamity be over-past, Psal. 57. 1. Till then, because we may yet live to see and say, as in the Verse before the Text, Lo, they are perished that are far from thee, let every faithful Soul conclude in the words of the Text, Therefore it is good for me to draw near to God.

And if so, it is further matter, 1. Of Comfort to some; 2. Of Reproof and Humiliation to others; 3. Of Instruction and Direction to us all.

Comfort to such as do draw near and keep close. If it be so [Use 3] good, how well may they be apaid with their condition, whatever it is for the outward Man, if for the inward, God and they be not at a distance? Though Enemies be near to accuse and condemn, if Christ be but near to justify and acquit us, Isa. 50. 8. though thou beest far from Peace, if not far from God; though others thrust us away, as Isa. 65. 5. and cast us out, if Christ will but then draw near and find us, as he did him, John 9. 34, 35. The Proclamation of old was, Rejoice greatly, O Daughter of Zion, shout, O Daughter of Jerusalem: Behold, thy King cometh unto thee, having Salvation, lowy, and riding upon an Ass, Zech. 9. 9. May there be but an happy meeting of my Lord and King coming to me, and of my Soul drawing and keeping close to him, I will rejoice and shout, to see my Savior so near to me, though upon an Ass-Colt; whatever outward Meanness, or Wants, yea, or Dangers and Miseries, these nearer approaches and interviews are accompanied with; yet therein I do rejoice, yea, and will rejoice; nay, cannot but rejoice, saith the Experienced Christian, that knows what this goodness of drawing and keeping near to God (in the Text) meaneth. When he saith, it's Good; he could not say a better word; and when he adds to draw nigh to God, he could not, I am sure, mention a better thing. It's Good, spoken Indefinitely, meant Universally. It's so only Good, that nothing is good without it (though the Torch-light be very great, it's Night till Sun-rise) so universally Good, that nothing with it can be ill; or be things never so ill, yet he is far from being ill, who hath God so near him. It was Israel's Comfort in a Wilderness, Deut. 4. 7. The lamenting Church's Stay when sinking, Lam. 3. 57. At the last Day, when the whole World shall be on Fire, we are even then bid lift up our Heads, because our Salvation draweth nigh; When Christ cometh again to us, and we shall be caught up into the Clouds to meet him, and so forever to be with the Lord. Visio, amor, gaudium, you know, make up Heavens Happiness, but all arise from God's and Christ's nearest Union and Presence. There indeed we shall come to nearest approaches, and they so near as utterly forever to drive all evils away as the Noon-day-Sun all Mists and Clouds. That's Heaven, which we are not yet got into. It's well if we be so far on our way, as to be in the Gate of Heaven; if we that were afar off, be made near by the Blood of Christ, whilst we here walk by Faith and not by Sight. Such Morning-Suns may admit of some over-cloudings, but more Light than Darkness, when the Sun is up and drawn so nigh. I may in other respects, be in a dry thirsty Wilderness: But I shall not die for Thirst, if I lie so near the Fountain Head. I shall not be Heart-sick, if I may come so near, as to lay my aking Head in my Savior's Bosom. Joseph's encouragement to his famished Brethren was, that they should be nigh to him in Goshen: It shall be comfort enough to me, if my Jesus will but tell me, that I shall be nigh Him, though it be in a Wilderness; whilst cold Northern Climes (because far from the Sun) have a desolate horrid Aspect: With what a virdant Flourish do those Countries smile, and laugh, and sing, that are nearer, and lie more directly under his Beams? Let frozen-hearted Sinners, that are far from the Sun of Righteousness, be as far from Heart-melting joys; but such as upon whom He hath Risen, and have got so near as to be under his Wings, let them get so much lively Warmth and Healing from them, that where-ever you read those words, a People near unto him, the next word may be Hallelujah, as Psal. 148. 14. Let God hear the Voice of Joy and Praise from them that are near about him; Whilst uncomfortable Dejections would better beseem them that are estranged from him. Such Sack-cloth becomes not the King of Heaven's Court, nor them that are so near to him, as to behold his Face, and to be before him. It's an Aguish distemper, if, when near the Fire, or in the warm Sun, thou sittest shiverring. Leave such kind of amazed Palsic-shakings to profane Cain's, that run out of God's Presence, Gen. 4. 16. to Stran •• and Enemies, who know not how good it is to draw near to him, and justly deserve the worst of all Evils for their foolish and froward withdrawing of themselves from him. Which leads me,

To the next Application, which speaks Terror to some, and Humiliation to us all, that by following after lying Vanities, and departing from the Living God, we so much forsake our own Mercy. If so good to draw near to God, then it is an evil thing, and bitter, to forsake him, Jer. 2. 19. This the fore-going Verse compared with the Text suggests to us; there we read, For loe, they that are far from thee shall perish; thou hast destroyed all them that go a whoring 〈◊〉 •• ee: And then the Text adds, But it's good for me to draw near to God. Just so much Good as comes by our drawing near to him, so much Evil and Mischief befalls us by being far from him. As much Warmth and Life, Flourish and Fruitfulness, as the Summers Sun brings in its drawing near to us; so much Cold and barren Deadness doth it leave beind it, when in Winter it with-draws itself from us. Woe to you when I depart from you, said God to Israel, Hos. 9. 12. And, Lord, woe to us, say we, that we should have such evil hearts of unbelief, that we should so depart from thee. For if so much Good follows upon such happy Approaches and Meetings, then nothing less than utter Ruin can be the Consequent of a mutual Parting. When thou leavest the Blessed God, give a Longum vale, and adieu forever to thine own Happiness: For just as far from the one, as from the other. And (which is worst) because by our Out-runnings we cannot get out of his Reach; the further we are from God in one sense, the nearer we shall be in another; the further from Righteousness, Isa. 46. 12. the nearer to a Curse, Heb. 6. 8. It will be the saddest learning the truth of this Point, what a Blessed thing it is to draw nigh to God, to be chid from Christ's Presence with that Soul-sinking word, Depart from me, ye Cursed, at the last Day. They are deep and heavy words, 〈 in non-Latin alphabet 〉 , 2 Thess. 1. 9. It's everlasting Destruction, if Expulsi a facie, as Beza renders it, if it be so, from the Presence of the Lord, and his Glorious Power. And therefore that we may prevent that Howling then, how tuneable would it be sweetly, and yet sadly, to bewail and mourn over

1. Our natural Estrangement from God, which the Psalmist saith, we were acquainted with from the very Birth? 〈 in non-Latin alphabet 〉 , They are Estranged from the Womb, they go astray as soon as they are Born. Now what Monsters are we all from the Birth? That before we know to refuse the Evil and choose the Good, by a kind of natural Instinct we can tell how to refuse the Good and choose the Evil; before we can go, can run away from God. See this in a three-fold Instance.

1. When Nature is left to its Swing without renewing, or some measure of restraining Grace; for were there none, we should be very Devils to God and one another, 〈 in non-Latin alphabet 〉 , Hos. 11. 7. Even bent to Back-sliding: That may express a more stiff bent of a perverse Heart from a further contracted Averseness, but yet so as 〈◊〉 the 〈 in non-Latin alphabet 〉 , and natural propension of the Heart, Animus pendulus, dubius haesitat circa conversionem meam, as Grotius renders it: When (as it's there expressed) called upon to turn home to God, the Heart naturally sticks, and stops, and hangs off, as you may see some Trees do from others planted by them, which from some occult quality in Nature agree not with them. What else mean all these Stirs in our Hearts, and Tumults in the World, but when called to God, all is its an uproar? Acts 16. 19, 20. & 19. 28. & 21. 28. Wretched Creatures, that have an Antipathy to their Creator! graceless Natures, that do not more ungraciously than unnaturally start back from a Savior!

2. Or if any be more ingenuous, and (as you call it) a little better-natured, that with him in the Gospel they be not far from the Kingdom of Heaven, Mark 12. 34. yet even that, rested in, keeps them from ever coming up to Jesus Christ. Pity that Rachel should die, when it was now but a little way to come to Ephrath, that an Almost should altogether keep so many a towardly Man from Heaven: But a thousand pities that my drawing so near the Goal should set me down as having gone far enough, and so keep me from ever attaining the Prize, that Ingenuity, because it's so near akin to Grace, should prove so Disingenuous, as to keep a Man from ever being truly Gracious

3. Even in the Godly themselves, in whom this perverseness of Nature is not wholly subdued, what is their greatest Burden and Moan? But, as Rom. 7. 18, 21, 23, 24. that makes us so listless, and sometimes so averse from drawing near to God in holy Duties, and especially in those in which nearest Communion is to be had with him. Rather read than hear the Word, rather hear than pray and meditate; and rather pray than examine our Hearts. Mourn we therefore over our bad, nay, our best Natures; that if they walk not contrary to God, yet at best cannot be drawn up the Hill near enough to him. Mourn, I say, over our natural Estrangement from God.

2. Over our actual Out-runnings, and more wild and endless Vagaries in our sinful Courses and Practises. It's a wicked departing from God, 〈 in non-Latin alphabet 〉 , 2 Sam. 22. 22. And here, as in sin, there is a double Irregularity, an Aversio a Deo, and a Conversio ad Creaturam; so in this our sinful not drawing near to God, there is a double Miscarriage, which we are to be humbled for.

1. Our inordinate Conversion, and Turning to the Creature; (a hankering after something else, when a hanging off from God) that instead of God, there are so many other things which we draw so near, and keep so close to, as Sin, Self, the World, &c. Indeed anything rather than God.

Not a sinful Lust, but a corrupt Heart is in the earnest pursuit of it, Prov. 11. 19. rests not till it overtake it, and it then proves a Member, cleaves so fast, is such a right Eye, and Hand, and Foot, that it's death to part with it; here the unchaste Soul amplexibus haeret: We are drawn to an Holy God, and off from an unholy Lust, with the like and very same difficulty.

For Self, Proximus egomet mihi holds here, and holds us so fast, that too oft it with-holds us from drawing near to God. Nothing shall come between us and ourselves, when anything almost can be suffered to put in between our God and our Souls. We hug Self in the warmest Bosom, and clasp about ourselves with lovingest Embraces: Our own Opinions we do mordicus tenere; our Votes we adhere to, Our own understandings we lean to; Dicebat Epicuraeus, mihi frui carne bonum est; dicebat Stoicus mihi frui meâ mente bonum est. But for our Psalmist, Mihi adhoerere Deo, bonum est. So St. Austin.

And for the World, Solomon saith, God hath set it in Man's heart, Eccles. 3. 11. He means to contemplate him in it; but we pervert his meaning, whilst the whole desire and bent of the Heart closeth with it, and is fastened in it. It's the Market which you see all going to. They say the Earth hath vim magneticam; and some think, that if you should dig deep enough into it, you should find it a perfect Loadstone. Sure I am, some Men's hearts are so deeply buried in it, that they find a perfect Loadstone of it. It's not so much the Centre of the World, as of our Hearts, as the chief Good which they move to, and rest in, and cannot be parted from, instead of accounting it our chief Good to draw near to God.

The covetous too-good Husband makes his Goods his chief Good. You call him a near Man, and not amiss, because he desires to be nearer to himself than to God, Jer. 22. 17. The Idle Drone with Ass-like Issachar, saith, That rest is good, Gen. 49. 15. And the wanton Epicure places his best good in his Pleasure, and a Turkish Paradise. Haec est maxima merces & interminabilis, is the highest Point of the Alcoran 's Divinity.

I omit to show how in point of honor and preferment (in which the ambitious place the highest pitch of their happiness) such statelier Plumes lure high-soaring Spirits, how Beauty draws after it many Men's eyes, the loving Wife, the pleasant Child, the faithful Friend take our very hearts, and that too often from God. In company and enjoyment of them our Souls are so snatched to them, so immersed, do so dwell in them, that we are ready to sit down and say with Peter, and more inconsiderately than he, it's good to be here, rather than to advance on, and with the Psalmist in the Text to say, It's good to draw near to God.

2. Which is the other part of our sin; namely our Aversio a Deo, our froward averseness, and awke hanging off from God, as from the greatest Stranger, or worst Enemy. So false-hearted, that after fair Advances we often draw back in a sly retrograde Motion, Heb. 10. 38, 39. So peevish, that when he reacheth out the hand, we pluck away the shoulder, Nehem. 9. 29. when called to him, we run the faster and farther from him, Hos. 11. 2. So proud, that we are Lord's, and will not come at him, Jer. 2. 31. So profane, that we are either afraid or ashamed to be near him; and therefore such bid the Almighty depart, Job 21. 14, 15. and the Prodigal gets himself into a far Country, that so he might be further out of his Father's fight; and so with more freedom satisfy his lusts, and will rather join himself to a Farmer to feed Hogs, and to be fed with Husks, than to come home to his Father to have Children's Bread: any way rather than home, and anything rather than a Father's presence. Fond desperate Soul,

Didst thou but know what thou leavest, thou wouldst draw nearer; and what thou pursuest, thou wouldst stand further off. Will a fainting Man leave the Snow of Lebanon? And shall the cold flowing Waters be forsaken? Jer. 18. 14. Do not such Shadows, the faster thou pursuest them, fly the faster from thee? Like the foolish Boy running after the Be to catch it, sequendo labitur, assequendo laeditur. Have not all such things, which draw out thy Soul so after them, as to withdraw it from God, have they not either a Wing to fly away, that thou never overtakest what thou seekest, or a sting to hurt thee, when thou hast overtaken them? that thou gettest more hurt than good by them? Is not Dinah ravished, thy Soul abused and defiled by such out-gaddings? Is not (I say not Health, Estate, Esteem, but it may be) thy Life, thy Soul lost in such ramblings, and (which is worst of all, and above all) God lost too? Cain went out of the presence of the Lord; but he thereupon dwelt in the Land of Nod, as a trembling amazed vagrant Wretch in a most unsettled condition ever after, Gen. 4. 14, 16. Jonah also fled from the presence of the Lord; but a tempestuous Wind is sent out with Hue and Cry after him; and when laid up in the close Prison of the Whale's belly, he then confesseth he had forsaken his own mercy. The Prodigal went into a far Country; but the further from his Father, the nearer to Ruin. Though we are studious to put far from us the evil day, Amos 6. 3. Yet, as the Lord liveth, there is but a step between us and death, as long as we keep at such a distance from the God of our Salvation; mischiefs then near at hand to come, and irrecoverable when come. It's said, that Laish had no Deliverer, because it was far from Zidon, Judge. 18. 28. But who will be thy Deliverer when Enemies are near, Ezek. 9. 1. Death near, Psal. 107. 18. Judgment near, Heb. 10. 25. And thou further from God? In this case H. de S. Victore tells us, what Men usually betake themselves to; Aliis in necessitate bonum est consilium suum, aliis in prosperitate bonum est gaudium suum, mihi unicum bonum est adhaerere Deo. In Prosperity they think it's good for them to betake themselves to their delights, and in straits to their shifts. But 〈 in non-Latin alphabet 〉 . This one direct course of drawing near to God will be of more use than all their other Shifts and Applications. Illos consilium non liberat, gaudium non conservat; as the same Author there adds: all other nearest and dearest Friends may fail us, may not come at us, Nehem. 4. 19. may cast us off, as Psal. 27. 10. It's God only drawing near that must relieve us. And then, woe to us, if he only draw near to us as an Enemy or Judge, (as Mal. 3. 5.) to take vengeance, not to rescue us as our best Friend.

And therefore in the last place, this is of special use for direction [Use 5]

1. Of our Judgment in a right estimate of true goodness, which most Men are inquisitive after. It's the Voice of Nature, Who will show us any good? Psal. 4. 6. and yet which very few are well resolved in, according to that of Solomon, Who knoweth what is good for Man? &c. Eccles. 6. 12. But the Psalmist affords a full Answer to both those great Questions, when after a long and strong debate in the foregoing part of the Psalm, he concludeth, It's good for me to draw near to God: and by good (as we have shown) he meaneth the prime and chiefest and best Good; mihi quidem optimum, so the Arabic hath it. Now then primum in unoquoque genere est mensura reliquorum, The first and chiefest in every kind is the Rule and Measure of the rest. Let this therefore be the Standard, by which we always measure the goodness of everything that we most value and set the highest price on: and let this be the Rule, which in such prizings we go by, that that is indeed good, by which we are drawn near to God, and that best by which we get nearest. My God is my goodness, Psal. 144. 2. and therefore that only (at least that principally) I must call good, by which I am drawn nearer to God. Indeed because Bonum & Ens convertuntur, we are ready to call anything good; and because finis & bonum convertuntur, accordingly everything is good, at least in our eyes, which either is an end we aim at, or a means conducing to it: And so, as the Apostle said in another kind, There be God's many, and Lord's many; but to us there is but one God, 1 Cor. 8. 5, 6. So there are many things which in Scripture-phrase, and ordinary use, are called good: a good Day, good Company, a good Work or Employment; and so of the rest. But in a Believer's estimate there is but one main chief good, and that's to draw near to God; and all other things are only good reductive, as either they may be reduced to this, or we led to God by them. Some call it a good Time, and the Scripture calls it a good Day, that's a day and time of feasting and rejoicing; but if they be Festivals, rather than Holy Days; times in which we run a whoring from God, rather than draw near to him; account that day to thee the worst in the year, in which thou runnest furthest from God; and let that ever be accounted good Company, and good Employment, &c. in and after which thy heart was most drawn out after God; but if more deadened and straitened, God and thy Soul more estranged by it; either certainly it was bad in itself, or at least unhappily it proved not good to thee. If Jacob take a Wife of the Daughters of Heth, what good will my life do me? said Rebekah, Gen. 27. 46. And what good will the goodliest Beauties, and most delightful Objects in the World do thee, if (as the Daughters of Heth did Esau 's, so.) they draw off thine heart from God, whom to draw near and keep close to is so good, as nothing is good without it; nothing so bad as that which comes most cross to it. And this for direction of our Judgment in a right estimate of true goodness.

2. Of our practice in our earnestest pursuit after our own happiness. Let this Text (It's good for me to draw near, and keep close to God) be ever our Vade mecum to quicken us, still and ever to draw nearer and cleave faster. Draw nigh to God, and he will draw nigh to you, saith the Apostle, Jam. 4. 8. The Promise is very heartening, that in these our approaches God (as the Father to the Prodigal) will meet us the half way: but therefore it layeth a greater engagement upon us to mind the Duty. Let us draw near with a true heart, and full assurance of Faith, having our Hearts sprinkled from an evil Conscience, Heb. 10. 22. Happy that we may, that such, as whose unworthiness is such, as their place is with the Publican to stand afar off, and whose Guilt is such, as with Cain may make them run from God, may have liberty and boldness of access to draw near to God; that the Bush should burn and not be consumed, was not so great a Miracle, as that such dry Stubble as we are should draw nigh to that God which is a consuming Fire, and not perish in everlasting Burnings. That Blood of Sprinkling, which hath quenched the Fire of God's Wrath, being sprinkled on us hath so cooled the inflammations of our wounded and affrighted Consciences, that we with humble boldness may draw near. We had need therefore look to it that we do.

And here now the faithful Soul breaths out the Psalmist's Prayer, Lord, cause me to know the way, for I lift up my Soul unto thee. Thou sayest unto me, Seek ye my Face; and my heart echoes back again, Thy Face, O Lord, will I seek. When thou callest to us, Return ye backsliding Children; from our Souls we return this Answer, Behold, we come unto thee, for thou art the Lord our God. Thou hast fastened Cords of Love upon our Hearts, thou hast savingly touched them, that they strongly move towards thee, they cleave to thee, or they follow hard after thee, as it is Psal. 63. 8. But the distance between thee and us is great, the obstacles many, and the way hard we are to be found, yet so to walk in it, as by it to attain to these blessed Approaches; and therefore here the main Query is, in what way, and by what means we may so draw near to thee, as to cleave close and abide with thee forever?

SERMON. XXXI.

THe best Prospect to take View of the Creature's Beauty is at a greater Distance, and in a transient Glance, whilst nearer standing and longer looking discovers Blemishes and Deformities in choicest Beauties. But Moses bids Israel stand still, if they would see God's Salvation: Here Juvat usque morari, when gotten upon the Mount to a Glymps of this Transfiguration, Peter thinks it's good to be here: He was •• t well awake, when he spake of making a Tabernacle; he should have said a Mansion. Which, I hope, will excuse my longer dwelling upon this Text, which speaks of our drawing near to God, with whom it's best to abide for ever. In two former Sermons I have •• deavoured to show how Good, how every way Good it is to draw near to God, and that it might come the nearer to us, I have endeavored also to set it home in the Application.

Now as to that Question, which in the Close of the last Discourse was but barely propounded, viz. In and by what Way and Means we may draw near to God, I say, as to that Question, when Thomas was stumbling on it, our Savior returns this full Answer (John 14 5, 6.) I am the Way, the Truth, and the Life; no Man cometh unto the Father, but by me. We come to God by Christ, Heb. 7. 25. But of this before. And therefore it now only remaineth to show by what Means, and after what Manner we may by Christ thus draw near to God.

And here let me Premise in general; That

1. First it must be in due time, according to that, Isa 55. 6. Seek the Lord while he may be found, and call upon him while he is near. That Glorious God, who in the perfection of his Essence and Majesty is at an infinite Distance from us; and yet further removed by our sins, is pleased so far to humble himself and stoop to us, as graciously to look towards us, and sometimes especially to draw very near to us, as the Sun from on High in the Firmament by darting down his warm Light and enlivening Beams, especially in his Summer-approaches. In the Ministry of his Word God holds out his Hand, Rom. 10. 21. and by the Inspirations of his Spirit he lays hold on our Hearts. In both our Beloved puts in his Hand by the hole of the Door, and saith, as unto Thomas, Reach hither thy Finger, and put thy Hand into my Side: Or as to his Spouse, Cant. 2. 13. Arise my Love, my fair One, and come away. When thus Christ by his Spirit comes a Woing to the Spouse, and after this manner whispers in thy Heart, he is come very near thee, (as our Savior said) even at the Doors: And now that this Door stands open, and Christ is coming out to meet thee; now come forth ye Daughters of Jerusalem, and behold King Solomon, Cant. 3. 11. Now lift up your Heads, O ye Gates, Psal. 24. 7. Now, now is the time of Access. How deep mayst thou get into thy Savior's Bosom, when thus wide opened? How much way mayst thou rid, when thy spread Sail is filled with such a Gale? The Golden Scepter is reached out; no danger or fear now to draw near, but only of missing the Opportunity. When thou hearest the sound of a going on the top of the Mul • erry Trees, then bestir thyself, as God said to David, 2 Sam. 5. • . when Christ thus knocks, and would come in.

Now a wicked and froward Locking the Door against him may lose him forever, so that although thou shouldst after knock and strive to enter, his Door may be shut as well as thine, Luke 13. 24, 25. and all the answer thou hast, be as it is, v. 27. Depart from me, I know you not. God (saith Ibn Ezra) may be found in any place, and at any time, but it must be ante obsignationem decreti: When the Door of Mercy is Sealed up, look for no Entrance; so desperate is a willful refusal: Nay, so dangerous is a careless neglect, that in this our Advance it may give us such a Back-cast, as will very hardly again be recovered, but that we may come limping behind, and go halting to our Graves. The very Spouse's Drowsiness and Coyness, cost her many a both wearisome and dangerous Step, before she could again meet with her Beloved. There was indeed a Provision in the Law, that they, who being far off in a Journey could not keep the Passover in the first Month, might do it in the second; and the like Custom was among the Romans, but remember that (but in that Case) it was Death to the Jews, [and that Case cannot be here, for we may draw near to God in a Journey, when far from Home,] and with the Romans, they were called Stultorum feriae. Let us therefore in these our drawings near to God walk not as Fools, but as Wise, redeeming the time by laying hold of every Opportunity. They are wont to say, a Wise Man will make more Opportunities than he finds: What Fools then shall we be, if we take not such as we find? Especially if we may be so advantaged to find God, and draw near to him by them?

2. This drawing near, and keeping close to God, as it must be in due Season, so with all Sincerity; as Barnabas exhorted the Disciples, 〈 in non-Latin alphabet 〉 , to cleave to the Lord with full purpose of Heart, Acts 11. 23. Our approaches to God, should be out of an inward and real tendency of our Souls to him, as of the Iron to the Loadstone, or the Stone to the Center, not forced, or feigned.

Either out of Malice, to have advantage to do the more Mischief, as Judas drew near and saluted Christ, when it was to betray him; or those false Brethren, Gal. 2. 4. who crept in to espy the Disciples Liberty. Christ and his Church have too oft such Snakes in their Bosom, as venomous Spiders in Kings Palaces.

Or out of Hypocrisy, as Men draw near and salute in a Complement, so some cleave to the Church, but it is with Flatteries, Dan. 11. 34. nay, some compass God himself about with Lies, Hos. 11. 12. draw near to him with Mouth and Lip, whilst the Heart is far from him, Isa. 29. 13. How prodigiously profane is the Hypocrites Impudence, that with such Vizards dare approach so piercing an Eye, and draw so near to play with such consuming Flames.

3. This drawing near to God, as it is to be with this sincerity of Heart, so with all the intention of the Soul. This that 〈 in non-Latin alphabet 〉 also imports, when it is not Frigide & simulate, sed sincero & ardenti studio, as Beza paraphraseth it, with full purpose of Heart, 〈 in non-Latin alphabet 〉 with all the desire of the Mind, as that of the Levites, Deut. 18. 6. It's no lazy pace, but a