Forty Sermons, Sermon 31
SERMON. XXXI.
PSAL. 73. 28.
III. Sermon, Preacht at St. Maries. Decemb. 2. 1649.It is good for me to draw near to God.
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 ſhew how Good, how every way Good it is to draw near to God, and that it might come the nearer to us, I have endeavoured 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 Saviour 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 ſhew 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 infinit 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 inlivening 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, Cant. 5. 4.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 John 20. 27.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 Saviour ſaid) even at the Doors: And now that this Door ſtands Mark 13. 29.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 Saviour'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 thy ſelf, 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 for ever, 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 Aben 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 wilful 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 weariſom 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 See Grotius, in N…mb. 9. 10. &c.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, foreign, 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 eſpie the Diſciples Liberty. Chriſt and his Church have too oft ſuch Snakes in their Boſom, as venemous Spiders in Kings Palaces.
Or out of Hypocriſie, 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 Mat. 15. 8.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 foreign alſo imports, when it is not Frigide & ſimulate, ſed ſincero & ardenti ſtudio, as Beza paraphraſeth it, with full purpoſe of Heart, foreign with all the deſire of the Mind, as that of the Levites, Deut. 18. 6. It's no lazie pace, but a rapt motion, in which the Soul is ſnatcht from all elſe to be fixt in God. It's upon the Chariots of Amminadah, ſhuns all Cant. 6. 12.Delays, over-maſters all Difficulties, is impatient of any thing to come between it and its Beloved. Nihil libidinoſi amatores, nihil conflataus Vulcano e duobus unus, &c. None of the moſt loving Pairs, that either the Scriptures expreſs, or Poets fable, come near theſe paſſionate Out-goings of the Soul, or theſe former Unions, Omnia illa naturalia, hyperbolica, fabuloſa, turpia, &c. as Auſtin ſpeaks: There is an invincible irreſiſtible Power in theſe mutual Cords of Love, to draw hard and bind faſt, as he ſaid excellently, Grace winneth infallibly, holds inſeparably, Dr. Field, of the Church. l. 1. c. 3.leads undeclinably. The Union is ſo cloſe, that it's a mutual Inhabitation, John 6. 56. The Ty is ſo ſtrong, that it's come to Paul's foreign, 1 Cor. 7. 35. The Soul cleaves, Pſal. 63. 8. as Jonathan's to David his ſweeteſt Friend, 1 Sam. 18. 1. or as the loving Husband to his deareſt Wife, Gen. 2. 24. ſo cleaves to God, as it leaves all for him.
But this leads me off from this manner of drawing near to God, to the Way and Means of ſuch approaches.
1. For the firſt is Removendo prohibens, a careful avoiding 1. Negative.of that which ſets God and us at a diſtance, and that is Sin only: It's not thy outward Meanneſs, which may indeed occaſion proud Men to bid thee keep back, and ſtand there at a diſtance, Jam. 2. 3. Nor thy Poverty, which Solomon obſerves is wont to ſeparate the poor Man from his Neighbour, Prov. 19. 4. Not the moſt dangerous and infectious Sickneſs, which may make thy Lovers and Friends (as David's) ſtand aloof off from thy Sore, Pſal. 38. 11. But Bleſſed be our God, who ſtoops lower than Man will, and draws nearer than beſt Friend ſometimes either can or dare. It's neither Priſon nor Peſt-Houſe, that the Son of Righteouſneſs diſdains to look in at, or keeps the God of Heaven out from keeping his poor dejected Servants company. Chriſt meets his cured Patient, when Men had caſt him out, John 9. 35. Viſits St. John, when Baniſhed to the Iſle of Patmos. Revel. 1. 9. and goes all along with his Iſrael in the Wilderneſs. The poor Begger that is ſhut out of the Rich Man's Luke 16. 20, 21, 22.Gates is received into Abraham's boſom, and admitted into the King of Heaven's Preſence. The Mourner clothed with Sackcloth let in to his inward Court, when thruſt out of Abaſuerus his outward. Yea, the Poor, the Blind, the Halt, and the Lame, have they but on a Wedding-Garment, invited to the Luke 14. 21.Marriage Feaſt. It's our Sin only that ſeparates between us and our God, Iſa. 59. 2. It fixeth that great ſeparating Gulf at laſt, Luke 16. 26.and cauſeth all Eſtrangement now. The Scripture ſaith ſo, and we by too ſad and frequent Experience find it ſo. On Gods part with whom no Evil dwells foreign foreign, as Bazil ſpeaks: Smoak and ill Savours drive not Doves and Bees more away, than our lothſome Pollutions do the Holy God. In Scripture we find, that it makes him forſake, Jer. 23. 33. and depart from us, Hoſ. 9. 12. even quite cuts off his Soul from us: Luxata eſt anima mea a te, Jer. 6. 8. Inſomuch that the Holy Ghoſt makes account, that whilſt we go on in our ſins, it's our meaning and intention (at leaſt Intentio operis, if not operantis) that we ſhould have God gone from us, according to that, Ezek. 8. 6. Son of Man, ſeeſt thou the Abominations that the Houſe of Iſrael committeth, that I ſhould go far from my Sanctuary? As he plainly ſaith, that he would have that Gueſt gone, who entertaineth him with that which he knoweth his Stomach riſeth at only to look on. So bleſſed a Gueſt is God, that he thinks he deſerves a better Welcome; and therefore makes haſte away from ſuch an unkind Entertainment. That for his part.
And for ours, it makes the Eſtrangement mutual, as God ſaith, Zech. 11. 8. My Soul loathed them, and their Soul alſo abhorred me. Sets us as far from God, as it doth God from us. For Inſtance, it makes us,
1. Unfit, that we may not. Unfit for the Begger with his Rags and Filth to preſs into a King's Preſence-Chamber: But more unfit for the more polluted Soul to come near before thoſe purer Eyes, that cannot endure to look on ſuch Filthineſs. A Miriam, if leprous, her Father ſpits in her face, and thruſts her out of the Camp, Numb. 12. 14. We cannot ſtand before thee, becauſe of this, Ezra. 9. 15.
2. Guilty, that we dare not draw near: Makes Adam hide himſelf from God in the Buſhes, as an unhappy Child, when in fault, from his angry Father's preſence.
3. Weak, lame, and blind, nay, quite out dead, that we cannot: And therefore they that were dead in Treſpaſſes and Sins muſt be quickened, Epheſ. 2. 1. If ever they that were afar off come to be made nigh by the Blood of Chriſt, ver. 13.
4. Peeviſh and froward that we will not. We are Lords, we will come no more at thee, Jer. 2. 31. And therefore our Saviour imputes it to the Jews perverſe Will, that they do not come unto him that they might have life, John 5. 40. There is not more in God, that by reaſon of our ſin we fear, than what naturally we diſlike and hate: we fear his Power and Wrath, and that makes us run from him: We loath his Holineſs and Righteouſneſs and commanding Authority, and that makes us more averſe, and ſets us off further from him.
Great Sins, like violent Blaſts, blow us far from God on the ſudden; and leſſer ſins, by little and little, work us off more inſenſibly, as it is with a Ship whoſe feſt is looſed; every Wave puts off a little more from the Shore, till it hath quite loſt the ſight of Land, and is at laſt ſunk in the depth of the Sea. *With God foreign is foreign Zech. 13. 1. A defiled Soul is like a Woman put away for her uncleanneſs; or as a Man thruſt out of the Camp for his Leproſie.If ever therefore we would indeed draw near to God, we muſt put away a perverſe Lip, Prov. 4. 24. for God cannot endure to come near ſo ſtinking a Breath. And liſten to that Counſel which Zophar gives to Job, Chap. 11. 14. If iniquity be in thy hand, put it far away, and ſay unto it, Get thee hence, as it is Iſa. 30. 22. or as 2 Sam. 20. 20. Far be it, far be it from me. The Loadſtone draws not the Iron, when ruſty; nor were the Virgins admitted to Ahaſuerus his Company, till after a twelvemonths perfuming and purifying, Eſther 2. 12. The like courſe God preſcribes for our nearer approaches. So the Apoſtle, Jam. 4. 8. Draw nigh to God, and he will draw nigh to you: But mark what follows, Cleanſe your hands, and purifie your hearts. Till then God ſtands off at a diſtance from the lothſom ſinner, Iſa. 1. 10, to 16. But do but waſh, and make you clean, and then come now, and let us reaſon together, v. 16, 18. If we would draw near to God, we muſt leave our ſins behind us.
But for poſitive means and helps.2 Poſitive.
1. There is a drawing near to God in Place and Office; to Magiſtrates, Jer. 30. 21. and ſo Miniſters, Numb. 16. 9. are ſaid to come near to God, as menial Servants are near to a King, who daily ſtand before him, and miniſter unto him. But I inſiſt not on this, only let me hence take occaſion to mind ſuch whom it concerns as of their Advantage, ſo of their Engagement; that Miniſters and Scholars, who by their Calling and Employment have the honour and benefit of a nearer ſtanding to God, would by it labour for the happineſs of a ſaving Approach; that they never make good that blunt, if not profane, ſaying; The nearer the Church, the further from God; that the more like to God we are in Knowledg, we come not nearer to the Devil in Malice and Wickedneſs. The Eye in Heaven, and the Heart in Hell, what a real Soloeciſm! They of old were wont to ſacrifice in their high Places, as taking the advantage of the Ground to be nearer Heaven: It were well that from our higher ſtanding our Souls could take a better riſe for an higher flight to get the nearer to God. It's good (not more profitable than ſeemly) for me, a Miniſter, a Scholar, to draw near to God.
2. There is alſo a drawing near to God in Profeſſion; according to that, Jer. 12. 2. Thou art near in their Mouth, but far from their Reins. Pity that the Heart ſhould be ſo far from the Tongue, and yet farther from God. Chriſt deſireth to lie next the Heart; though he would alſo have the Mouth kiſs him in an outward Profeſſion.
3. There is alſo a drawing near to God in his Ordinances, Pſal. 65. 4. 2 Chron. 29. 31. Mihi vero accedere ad cultum Dei bonum eſt; ſo the Chaldee. They are the Bed of Love; it was called the Ark of his Preſence: Iſrael met with him at the door of the Tabernacle, and he ſpake with them from the Mercy-Seat. David accounts himſelf driven from God, when baniſhed from his Courts, and therefore he faints and longs for them and him together, Pſal. 84. 2. Nor is God more abſent now from Goſpel Ordinances, in which Chriſt and his Spirit are more fully and comfortably preſent. Chriſt is there preſent in the midſt of his Servants; and the happy Soul, that finds there the powerful impreſſions of God upon it, reports that he is amongst them of a truth, 1 Cor. 14. 25. As on the contrary, the woful experience of our unhappy days gives too ſad Examples of many, who have indeed got as far from God, as they think they are above Ordinances: but till we gain Heaven, where we ſhall at the next hand ſee and enjoy God without ſuch mediums, let all ſober-hearted Chriſtians ever keep cloſe to them, as they would ever draw near to him.
1. To the Miniſtry of the Word, in which if the Miniſter do not ſo much jingle in the Ear, as labour to faſten Nails and Goads in the Heart, Eccleſ. 12. 11. that it come to be foreign, Iſa. 34. 1. & 58. 2.an ingrafted Word, Jam. 1. 21. It then, and God in it comes very near to us, as we do to him, as Scholars ſitting down at his feet to hear his Inſtructions, Deut. 33. 3. or as Servants ſtanding Ezek. 33. 31.before him to receive his Commands, as Children and Friends from his gracious Promiſes to carry away intimations of his Love, and his Threats prick our hearts, Acts 2. 37. foreign, Luk. 4. 20. faſtning the Eye, and putting the Ear to his Mouth; as it was ſaid of our Saviour's Auditors, Luke 19. 48. foreign, they hung upon him to hear him. By theſe mutual outgoings of the Soul to God, and God to it, they come in this Ordinance to an happy meeting, and then are very near.
2. As likewiſe in the Sacraments, it's very near that we either do or may draw on to Chriſt. In our Liturgy we ſay well, Draw near, &c. not ſo much to the Miniſter as to God. He that eateth my Fleſh, and drinketh my Blood, dwelleth in me, and I in him; and as I live by the Father, ſo he that eateth me, even he ſhall live by me, John 6. 56, 57. Though no Popiſh corporal Tranſubſtantiation, yet there is a very near ſpiritual union ſet out by three very ſtrong and almoſt ſtrange Expreſſions.
Of a kind of Concorporation, as of the Meat and the Body that is fed by it, in that Metaphor of eating and drinking.
Of a mutual cohabitation, or coinhabitation, in that other of his dwelling in us, and we in him. Nay, of a more divine coalition into the ſame Nature, as in that third expreſſion of our living by Chriſt, as he by the Father.
In it with the Elders of Iſrael we go up to God in the Mount, Exod. 24. 11. And it's mercy that (as it's there ſaid) he doth not lay his hand upon us; but that we may eat and drink: draw ſo near as Children to ſit down at our Father's Table; with John to lean on our Saviour's Breſt; and with Thomas be bid reach hither thy finger, and behold my hands, and reach hither thy hand, and thruſt it into my ſide, and be not faithleſs, but believing, John 20. 27. It was our ſin, that, when we more frequently enjoyed Sacraments, we drew no nearer to Chriſt in them, and therefore it's deſervedly our miſery, that we are cut ſhort of ſuch opportunities of theſe bleſſed Approaches now in our too much want of them.
3. In the Communion of Saints, if rightly improved, we may enjoy very near and full communion with God; and therefore the Apoſtle, when he had ſaid, Let us draw near with a true heart to God, Heb. 10. 22. he adds, not forſaking the aſſembling of our ſelves together. Thither God comes down to us, Matth. 18. 20. and thereby our mutual help, as upon one another's ſhoulders; our hearts are gotten nearer up to him. The Saints are a People near to him, Pſal. 148. 14. and therefore they that keep cloſe to them, are not far from him, as they that dwell in the Court are near to the King.
4, I add Prayer; for Petitioners uſe to draw near, when they tender their Petitions, Numb. 32. 16. and ſo do God's Suppliants, when they preſent him with their Prayers, 1 Sam. 14. 37. In Prayer we ſeek him, fall down at his footſtool, come into his preſence. We ſpeak to him, we lift up our Eyes, Hands, and Souls to him; we wreſtle with him. Theſe and ſuch-like Expreſſions of it we meet with in Scripture; and they all ſpeak drawing near to him, according to Jamblichus his deſcription of it, that it's Copula, quâ homines cum Deo conjunguntur, Clavis, quâ Dei penetralia aperiuntur; the Soul's Wing, by which it mounts up to Heaven, and the Key that opens the Gate of Heaven, and lets us into the preſence of the everlaſting King: How deep doth it thruſt both Petition and Petitioner into its Saviour's Boſom? And how often doth the loving Father with a ſweet kiſs take up the weeping Child from his knees into his Arms? How near doth he bow the Ear? and how low doth he reach down his hand to take us by ours, when it's lifted up to him? O the bleſſed interviews in this Duty, when God's and our Eye meet! Thou dreweſt near in the day when I called upon thee, ſaid Pſal. 145. 18.the lamenting Church, Lament. 3. 57. When for any other relief ſhe could ſay, The Comforter that ſhould relieve my Soul is far from me, Chap. 1. 16. In Prayer God draweth near to the Soul, and the Soul to God; and one of his main Suits, (as Eſther's firſt was for the King's company, and the ſecond for it Eſther 5. 7, 8.again the ſecond time, ſo it is) that God would both draw nearer himſelf, and draw it alſo nearer. Draw nigh to my Soul, Pſal. 69. 18. and draw my Soul nearer to thee; unite my heart, Pſal. 86. 11. With holy Auſtin, Redde mihi te Deus meus, redde Confeſs. l. 13. c. 8.te mihi, ut currat vita mea in amplexus tuos. O convert me, and I ſhall be converted, Jer. 31. 18. Draw me, and we ſhall run after thee, Cant. 1. 4. as well knowing that we cannot draw near to him, till he draw near to us firſt. We cannot come, till the Father draw, John 6. 44. and therefore the Child reacheth out the hand in Prayer, and layeth hold on the Father, that he may draw, and thereby it alſo may draw nearer.
And thus we ſee, how by theſe and the like Ordinances, as by means appointed and ſanctified by God, we do (or at leaſt may) draw near unto him. Which ſaith theſe things to us.
1. Firſt therefore uſe them, and carefully attend on them, as ever we would draw near to God, who for that very end hath appointed them; and as we would not, with the Phariſees, Luk. 7. 30. reject the Counſel of God againſt our ſelves; it's there ſaid, they did it in refuſing one Ordinance of Baptiſm. Too many now reject not only that, but all Ordinances elſe. But do they get the nearer to God by it? No; The Autumn's witherings tell us, that the Sun is withdrawn backward, and the woful decays of fome of their both Profeſſions and Practiſes ſaith, that the Sun of Righteouſneſs, inſtead of drawing nearer, is got further off. Ordinances are ſanctified Means of our approach to God. His going is in the Sanctuary, Pſal. 68. 24. He meets us in them, and therefore make Conſcience to uſe them.
2. Becauſe but means, therefore reſt not in them, till we find that we draw near to God by them. Not in Prayer, till either God draw near to us in a gracious Anſwer, or at leaſt we get ſo near him, as by Faith to lay hold on him in a more ſerious wreſtling. Not in hearing, till God ſpeak ſomething to our hearts; Nor in receiving, till we feel him ſtrengthning us with ſtrength in our Souls: Till we ſee the glory of God filling the Tabernacle, as Exod. 40. 34. the Holy Ghoſt falling upon us whilſt we are hearing the Word, as Acts 10. 44. and Jeſus Chriſt coming in and breathing upon us, when we are met together in ſuch Ordinances, as John 20. 22. Let the Spouſe abide in the Bed of Loves, but let her ſeek her Beloved there. Our falling ſhort of this, and ſitting down with the enjoyment of bare Ordinances,Cant. 3. 1.
1. Makes others (as we ſee) undervalue and deſpiſe them, whilſt we reſt in them. We in ſo doing make them our Idols, and then they think they have thence juſt ground to make them their Abominations.
2. For our ſelves, inſtead of growing better, and drawing nearer to God by them; by this means we prove worſe, and are ſet further off. None further from God and Salvation, than they that take up in means of Salvation, without enjoying God in them; as none more ſure to fall ſhort of his journies end, than he that ſits down, as having gone far enough, when he hath gotten on but the half way. My Friend may be gotten the further off, and (it may be) paſt hope of overtaking, whilſt in the dark I take faſt hold of his Garment, and think that by ſo doing, I keep him as faſt by me.
3. At beſt, nothing at all the better, as your Phraſe is, never the nearer for all thoſe outward approaches. It will be but the graſping of the Cloud inſtead of Juno; a looking into the Grave, when Chriſt is riſen; a ſeeking in the Bed, when the Beloved is withdrawn; an enquiring in the Temple, when the Glory of the Lord is departed. And what a poor empty forlorn thing is the moſt Royal Palace, when the Court hath left it? The former Luſtre and Majeſty, which the King of Heaven's Preſence conferred, to a heedful Eye makes his Court look the more Deſolate, when he is withdrawn. So that whilſt others jollily vaunt, and chant it, The Temple of the Lord, the Temple of the Jer. 7 4.Lord, the Temple of the Lord, are theſe: Yet the chaſt Spouſe, not withſtanding all theſe, is at a loſs, and ſtill upon the Inqueſt with her Saw ye him whom my Soul loveth? As long as ſhe cannot Cant. 3. 3. Mat. 12. 6.find him there who is greater than the Temple, who too often finds cauſe enough in us on his part to leave his Houſe, Jer. 12. 7. and then thou mayſt come and knock hard, and yet not meet with him; but more often on our parts, when he is moſt graciouſly and powerfully preſent there to others, we are abſent from him, becauſe abſent from our ſelves; our Thoughts wandering, and then the Mind is in another place; we drowſing, and the Man aſleep is in another World: Though God be in that Place, yet Jacob, when aſleep, is not aware of it, Gen. 28. 16. And Lot, when drowſie and drunk together, knows Gen. 19. 33, 35.not when his Daughters lie down and riſe up. And ſo we may come and go to and again to God's Ordinances, and yet whilſt we are in like Diſtempers, he and we may continue very ſtrangers. Ordinances are like thoſe Golden Pipes, Zech. 4. 2. and yet but Pipes, do us no good, will be but empty to us, unleſs they empty into us that Golden Oyl, ver. 12. Sweeteſt Breaſts of Conſolation, but we ſhall ſuck Wind rather than Nouriſhment; unleſs, like the Suckling, we then find our ſelves in our Heavenly Father's Arms, and laid cloſe to our Saviour's Breaſt to ſuck Life-Blood from his wounded Heart. It's good thus to draw near to God; and till it be thus, it will not be well with us, notwithſtanding all outward Approaches and Ordinances.
And therefore our chief care and endeavour ſhould be in our enjoyment of them, that they may Inſtrumentally concur to the working and quickning ſuch Graces in us, as whereby we may formally (I mean indeed and good earneſt) draw nigh to God.
1. Amongſt which (as it's moſt fit) Knowledg in the firſt place muſt lead the way, for he muſt needs go very wide that follows a blind Guide. He will toto coelo errare, inſtead of arriving at God, or Heaven. The blind Sodomite will ſooner Gen. 19.ſtumble on Lot's door, and a Man in the Dark hit right in an unknown way, than that Man, whoſe Eyes the God of this World hath blinded, find of himſelf the way of acceſs to God, or indeed find in his heart to draw nigh to him: For Ignorance uſually is very profane, and ſo careth not to come into God's Preſence, hath ſo much Candle-light of Senſe, as to commit Works of Darkneſs by, and to ſee and follow that which leads off from God: But as long as it continues invincible, cuts off all hopes, becauſe it plucks off all thoſe anſae by which we might be laid hold on, and drawn nearer. And therefore groſs ignorant Men are in a moſt deſperate Condition; they that are ſo dark muſt needs be far from the Father of Lights now, as that foreign (which in the very Name of it, denotes the remoteſt Mat. 8. 12.diſtance from God) will be their Portion hereafter.
But on the contrary, the ſaving and clear Knowledg of God, and his Divine Excellencies, eſpecially in Chriſt, approacheth ſo near, that the Underſtanding is in a manner made one with ſo bleſſed an Object. It indeed is ſo tranſcendently Glorious, that it bids Moſes not come near, in regard of a reverential diſtance, Exod. 3. 5. and yet ſo infinitly raviſhing, that it makes him deſire to get as near as he may to ſee ſo great a Sight, ver. 3. as in Heaven a full Viſion begets a perfect Love and Union. Angels that always behold God's Face, Mat. 18. 10. have the neareſt Station. And if the lovely Creature's Beauty uſeth to draw after it many Eyes, ſure the infinite Beauty of God ſo Glorious, of Chriſt ſo White and Ruddy, even the Brightneſs of his Father's Glory, if beheld with a clearer Eye, could not but much more ſtrongly ſnatch our Hearts to it. They that turn away from him, do not ſee him. And if any be ſo deſperate as to hate him (as the School determines) do ſo, becauſe they only Aquin. 1. q. 60. a. 5. ad. 5.look at ſome particular in him, that is contrary to their own Luſts, which are nearer to them, and ſo blind them.
2. The ſecond is a fervent and filial Love of God; for Spiritus noſter adhaeret Deo per intimum amorem, ſo Alenſis: Love in its nature is Appetitus unionis, and as ſuch, carrieth the Soul out of it ſelf, to the deſired Embraces of its beloved Object, 2 Sam. 13. 39. foreign, David longed, or he was conſumed with deſire of going out to a beloved Abſalom. The Love of God, I am ſure, carrieth out the raviſhed Soul to God in Divine Extaſies; as Dionyſius expreſſeth it. This Glutinum animae, as Bernard calls it; How quickly doth it catch? and how faſt doth it cleave? Theſe Cords of Love, how ſtrongly do they draw? And how firmly do they bind? The loving Wife and Ch…d is not well, if not in the beloved Father's arms, and Husband's preſence. Had we more of the Love of God in our Hearts, we could not live without him: It would be death to part with him. We could not be ſuch aloof-off Strangers, if we were more loving Friends.
3. To Love add Fear; for although ſervile Fear (as in Cain) Gen. 4. 16.makes the Slave run from his Maſter, yet a filial Fear brings the Child (as Neh. 1. 11.) into his Father's preſence. They ſhall walk after the Lord, and tremble from the Weſt, ſaith the Prophet Hoſ. 11. 12. Trepide accurrent, they ſhall tremble, but they ſhall come trembling. This Fear will make us flie, but into our Father's arms; ſtand at a reverential diſtance, and yet even then on our Knees creep toward him. And how deep is the awful Child put into the Father's boſome? Whilſt the bold Wanton is thruſt away, and bid ſtand further off. God's Salvation is nigh to them that fear him, Pſal. 85. 9. and where his Salvation is ſo near, he himſelf is not far off. In a word, this Fear is moſt of all afraid of ſin, which alone ſeparates us from God, as we heard from Iſa. 59. 2. It cannot therefore but bring us very near, which removes that which only can keep us aſunder.
4. Humility is wont to be the Fear of God's attendant, and when the one is trembling in its nearer approach, this much helps it to a more ſafe and eaſie acceſs, for though it fall low, yet it lifteth up the Soul in the rebound much nearer to God. The Pſalmiſt ſaith, that he humbleth himſelf in looking down upon us: Pſal. 113. 6.But we by humbling our ſelves get nearer, and the higher up to him; who is wont to have reſpect to the humble, whilſt the proud he uſeth to behold afar off, Pſal. 138. 6. For if none of us can Prov. 3. 34.endure a proud Man's company, why ſhould? How can God? We that are ſo mean and low, might better away with an inſolent Superiour: But how can the moſt high God indure a proud Competitor? And yet ſuch is every proud Man, conteſts with God about the two main Points of his Royalty; who ſhould be the Prima Cauſa, and Finis Ʋltimus. But the nearer he aſpires to be to God in one ſenſe, the further he is from him in another; who ſcorns the Scorners, but gives Grace to the lovely▪ Prov. 3. 34. Lucifer, that climbed ſo high above the Clouds to get Iſa. 14. 14.near to be like the moſt High, is caſt down to the utmoſt poſſible diſtance, whilſt Michael (whoſe very Name ſpeaks humble Acknowledgment, and Adoration of God's Supremacy) is advanced to his place, from which his Pride threw him; as our proud attempt in Adam to ſcale Heaven was (as I may uſe the Prophet's words) ſuch a ſwelling in an high wall, that hath tumbled Iſa. 30. 13.us down far off from God into this woful Ruine, wherein he now finds us. At magna humilitatis virtus, cui etiam Deitatis Bernard.Majeſtas tam facile ſe inclinat. How gracious is this lowly Grace? or rather how Gracious is the High and Mighty God, that, when we in humility bow down, and as it were ſhrink back from him in ſenſe of our own Baſeneſs, he ſhould then bow down loweſt to us in neareſt Approximation: So as Heaven ſhould never be more clearly ſeen than in the loweſt Vault, nor we ever nearer God, than when we are furtheſt from all proud Conceits of our ſelves!
5. Repentance and Humility are near akin, and whilſt theſe two lovely Twins are not parted, they will keep us cloſer united to God. The penitent Publican indeed ſtood afar off, Luke 18. 13. yet in their Addreſſes to God we know he got the upper hand of him, that thought and bragged himſelf to be the better Man. It's true, ſome of our now overgrown Men think repentant Crys and Tears Childiſh; yet let me be one of thoſe Children, of whom is the Kingdom of Heaven. Nor let their ſcoffs babiſh us, as long as the crying Child is laid cloſeſt to the Mother's breaſt, and taken neareſt into our Heavenly Father's Boſome. For ſo the Pſalmiſt aſſureth us, that the Lord is nigh to them that are of a broken heart, Pſal. 34. 18. Deus delinquentium gemitus eſurit, ſitit lachrymas peccatorum, ſo Chryſologus. Serm. 33.Nothing more pleaſing in God's ſight, than a repentant Tear in Faiths Eye. Which leads to a Sixth Particular:
6. Above all, ſaith the Apoſtle, take the Shield of Faith, when you draw near to fight with your worſt Enemy, Epheſ. 6. 16. And I muſt adviſe you, above all bring Faith along with you, if you would ever draw near to your beſt Friend. There is nothing in Faith that hath not a ſtrong tendency this way.
In its juſtifying Act it hath an Eye to look towards God, Iſa. 45. 22. a Foot to come to him, John 6. 35. an Hand to take him, John 1. 12. to lean on him, Cant. 8. 5. to lay hold on him, Iſa. 56. 4. 1 Tim. 6. 12. Heb 6. 18. ſo opens the Door, Rev. 3. 20. that he may come in and ſup with us.
And becauſe no walking together unleſs agreed, and made Friends, Amos 3. 3. It layeth hold on Chriſt our Mediator, and Reconciler, which brings God and us together: Brings our Benjamin along with it, by whom we have acceſs into Joſeph's preſence. By it we come to Chriſt, and by him to God. Through him we have acceſs, but by Faith, ſaith the Apoſtle, Rom. 5. 2.
There is alſo the Prayer of Faith, Jam. 5. 15. and by it we heard we have acceſs and entrance.
And the Scripture tells us, and Believers find, that there is ſuch a thing as the Aſsurance of Faith, in which the Apoſtle exhorts us to draw nigh, Heb. 10. 22. In this Plerophory our Sail is ſo filled, that we go amain towards God and Heaven: We do, becauſe it tells us we may, that whilſt Infidelity dares not approach, (She truſted not in the Lord, ſhe drew not nigh to her God, Zeph. 3. 2.) and deſpair in Horror and Amazement makes us run away from him, as from our Enemy and Judg, the aſſurance of Faith imboldens us to draw nigh to him, as our Friend and Father. Guilt of ſin lying on the Conſcience is like a Miſt, that keeps Friends from ſeeing and coming near one the other; as the Pillar of Cloud kept the Iſraelites and Egyptians aſunder. But the Son of Righteouſneſs ariſing, and ſhining out in bright Beams of Aſſurance and Joy, ſheweth us our Friend, and imboldens us ruere in Amplexus. When the Spouſe can ſay, my Beloved, he is then as a bundle of Myrrh, lying all the night between her Breaſts (Cant. 1. 13.) And that is very near her Heart.
7. I might here add Hope, which, though in nature it's of an object abſent, yet as a Grace, it hath God very preſent: And ſo the Apoſtle calls it a better Hope, by which we draw nigh to God, Heb. 7. 19.
8. And Sincerity, which being foreign, dare draw nigh to the Light, whilſt the painted Hypocrite is like the Man John 3. 21.cloathed with a kind of courſe Stuff, which they called, ſtand further off; cares not for ſo near a view of ſo piercing an Eye. But I ſhall not Inſiſt on any more Particulars.
9. But laſtly add in general, That a courſe of ſincere Obedience in the practice of all Saving Graces, is in Scripture-phraſe, a Walking with God; and that implieth very near Communion. Gen. 5. 22. & 6. 9.Every particular Grace in us is part of the Divine Nature, and ſo Allieth us to God: But in the general exerciſe of them, all God is ours, not only in ſureſt Covenant, but alſo in cloſeſt Communion. It was the want of ſuch a Wedding-Garment, that caſt the Gueſt in the Goſpel foreign, into utter Darkneſs, Mat. 22. 13. which ſignifieth the utmoſt diſtance from God and Heaven, that foreign, that impaſſable Gulf, Luke 16. 26. being between. But whilſt we are here in a gracious Courſe, we have the beſt Stand and Proſpect, for the fulleſt and neareſt view of God. Thou meeteſt him Pſal. 17. 15.that rejoyeeth, and worketh Righteouſneſs, Iſa. 64. 5. And to him that ordereth his Converſation aright, I will ſhew the Salvation of God, Pſal. 50. 23. But when once Grace is made Perfect, and the Bride all over Cloathed, and fully made Ready, then ſhall be the Marriage of the Lamb, when Chriſt ſhall come from Heaven to us, and we ſhall be caught up in the Clouds to meet with him, and ſo for ever ſhall be with the Lord, when the whole Quire of Heaven, every one in his own Part, and all together ſhall ſing aloud this ſweet Note of the Text, foreign It is good for me to draw near to God, and to keep cloſe to him for ever.
Even ſo, Amen, Lord Jeſus.