Die Mercurij 28ᵒ. January, 1645.  
ORdered by the Commons assembled in PARLIAMENT, that M. Long and M. Holland do from this House give thanks to M. Caryl for the great pains he took in the Sermon he preached this day, at the entreaty of this House, at St Margaret's Westminster, (it being the day of Public Humiliation) and to desire him to Print his Sermon. And it is Ordered, that none shall Print his Sermon, but who shall be licenced under his hand-writing.  
H. Elsing, Cler. Parl. D. Com.   

I Appoint George Harloth, and Giles Calvert to print this Sermon.  
Joseph Caryl.   

TO THE HONOURABLE HOUSE OF COMMONS Assembled in PARLIAMENT.  
LAte providences speak the approach of God to you in mercy, if you approach to God in duty: how happy that meeting will be, is more than I can tell: This I can tell, it will be a happy meeting, By such a people God is highly honoured, and such a people shall be greatly blessed by their God. All blessings concentre in this one, God is with us. All places are full of God, but he fills not all alike. Few know when God is nigh, or when he is a far off, what his go away mean, or what his come. They who know these things count his presence their greatest gain, and his absence their greatest loss. The punishment of loss in hell is cast up for a sorer punishment then that of pain: And the loss of God in hell is worse than the loss of heaven. 'tis so in its proportion here on earth. God's withdrawing makes a hell above ground. If ever any people needed the presence of God, we do. We have reason to cry out with the Psalmist, Be not far from us, O Lord, for trouble is near. Though out ward peace come to a land, yet, woe unto it when God departs; how woeful then is the condition of a land, when God departs and trouble comes? When the Prophet Ezekiel had described the Reformation of the Gospel-Temple and City under jewish notions, he adds this as the accomplishment of all, And the name of the City from that day shall be called (jehovah Shammah) the Lord is there. Honourable Senators, That by your suffrage and assistance, Truth and holiness (according to the exactest pattern) may beautify our Temples, That judgement and righteousness may flourish in our Cities, and that both may be really baptised with this name, The Lord is there, is the prayer, and (in his sphere) the endeavour of  
Sirs, February 18. 1645. Your servant humbly devoted in the work of Christ, JOSEPH CARYL.   

A SERMON PREACHED before the Honourable House of COMMONS, upon the day of the Monethly-Fast, January 28. 1645.  JAM. 4. 8. The former part of the verse. 
Draw nigh to God, and he will draw nigh to you.  
The whole verse runs thus,  
Draw nigh to God, and he will draw nigh to you: Cleanse your hands, ye sinners, and purify your hearts, ye double-minded.  
THis Text hath three things in it,  

1 
A Duty charged upon us  2 
A Mercy promised us  3 
A Direction given us    
The duty charged upon us, is, To draw nigh to God.  
The mercy promised, is, He will draw nigh to us.  
The direction given lies in the later part, teaching us so to perform the duty, that we may obtain the mercy, Cleanse your hands, ye sinners, and purify your hearts, ye double-minded.  
My business lies in the two former points, The duty, and the mercy, Draw nigh to God, and he will draw nigh to you.  
The Text supposeth not any local distance between God and us, and so not our local drawing nigh to God, or Gods to us. In that sense we cannot be nearer to God than we are, for he is wheresoever we are▪ He is not fare from every one of us (Act. 17. 28.) for in him we live, and move, and have our being; There is one God and Father of all, who is above all, and in you all, and thorough all (Ephes. 4. 6.) Over all (men) by his power; in all (the Saints) by his Spirit, and thorough all (the world) by his providence. We are invited to come into his presence, from whose presence (with all our strength and activity) we cannot go, Psal. 139. 7. Whither shall I flee from thy presence? If I ascend up into Heaven, thou art there; if I make my bed in hell, thou art there; If I take the wings of the morning, and dwell in the uttermost parts of the sea, even there shall thy hand lead me; and thy right hand shall hold me. Here than we have nothing 
Quod cavillantur, ●ecundariā & quasi pedisse ●uam esse Dei grat●em nostrae praepara●ioni, quia Deum approptuquare posteriore lo●o di●●t jacobus, fr●vo●um est. C●lv. Perperam ex hoc lo●o Pelagiani colligunt conversionem à ●obu incipere. Lez.  to do with corporal distances or drawings nigh. The sense is spiritual.  
The Pelagians of old, with their successors, Papists and Arminians, corrupt this Text, and those of like importance, with such glosses as these. We are bid to draw nigh to God; surely then, we have power in ourselves to do it. We are bid to draw nigh to God, before he draws nigh to us; surely then, we prepare ourselves and grace follows.  
But this and the like Scriptures show us our duty, not our ability: what we ought to do, not what we can: They assure us what God will do, when we draw nigh to him, not what he is bound to do, Grace is free. And though we are invited to come to God, yet till God come to us, we cannot come to him. We are spoken to, under the tenor, and in the language of the Covenant of grace, which giveth the strength for every duty it calls us to: and with that voice, Draw nigh to God, conveys a power to draw us nigh to God; our motions are not towards him, till he moveth towards us, The Lord looked down from Heaven to behold all the children of men (Psal. 14.) And what saw he? The report is made thus, Rom. 3. 12. They are all gone out of the way, there is none seeketh after God; Not a face looking heaven-ward, not a foot stepping towards God. The wicked are estranged from the womb, assoon as they are born, they go astray, speaking lies (Psal. 58. 3.) Such also is the language and the way of the righteous, at their natural birth. The whole earth (in this sense) is but of one speech, They speak lies before they can speak; and of one way, and that's out of the way, they go astray, before they can go, Assoon as they are born they go astray, speaking lies, They are estranged from the womb. No man ever came to the Lord, till the Lord brought him. Man must have preventing grace, concurring grace, and perfecting grace. Grace doth all; though they to whom God hath begun in grace, have a power to move, yet without him they cannot move actually, Draw me (saith the Church, Cant. 1. 4.) we will run after thee. No man (saith Christ) can come unto me, except the Father which sent me draw him (Joh. 6. 44.) A mere natural man hath no life, a godly man cannot use his life alone. The former hath no power to act; the later cannot act, much less complete his power without Christ. Without me, ye (my Disciples) can do nothing, Joh. 15. Conversion doth not begin at us, nor is it ended by us. They who have a stock of grace, cannot trade with it, or improve it without Christ's co-partnership. Our drawing nigh to God, is not only a spiritual act, but a supernatural.  
There are two ways whereby we draw nigh to God.  

1. By conversion, and in all the actings of repentance.  
2. In prayer, and in the use of every holy Ordinance.   
Only a touch upon the former: I intent not to run the compass of that point.  
Man is born afar off from God. He is afar off by a double distance.  
1. By a natural distance, as he is a creature; and thus, not only man, but the very Angels in heaven are afar off from God. Who is able to measure the distance between Creator and creature, between finite and infinite?  
2. Man is afar off from God by a moral distance, as he is a sinner, and this (if a greater distance then infinite can be imagined) is greater than the former. Who can reckon or cast up how fare it is, between holy and unholy, between pure and unclean? The natural distance can never be reduced; The moral may.  
God made man near himself, but when Adam fell; God and man parted. And man, in that condition, is so fare from God, that he is, without God in the world, (Ephes. 2. 12.) that is, without the true knowledge of him, without dependence upon him, without delight in him, without obedience to him. Conversion is our approach to God, in that we draw near to him, and live near him by the blood of Christ.  
In this Glass we see how sad they look, or have reason to look, who lie in a state of unconversion, They are afar off from God. We pity those who live fare from the Sun, in cold Countries and climates, where for many month's darkness covers them. How are they to be pitied, who live far off from God, frozen with the cold, and wrapped up in the darkness of their natural condition?  
And this shows us, what a noble undertaking it is to promote that which brings man nigh to God, which gathers scattered souls, and binds them up in the bundle of life, which is in Christ. It is a noble and a glorious undertaking, well becoming the greatest Council, and highest Magistracy in the world, to take care that Nations and Kingdoms may be brought near to God. Some have told us of England's three conversions; O that it may be the honour of this present Parliament, yet to advance a fourth conversion of England, that England may be converted beyond all former conversions, that it might be brought yet nearer to God, that implicit faith, and blind obedience (too Popish relics) may not where go for conversion. The planting, protecting and encouraging of an able, faithful, painful, soul-quickning Ministry, is the way, and the only ordinary way to effect this. Thus a Nation may be born at once; and if once thus born, it is made for ever. The Apostle tells us in the story of his own conversion, Act. 26. that God drew nigh to him, that he might draw others nigh to God; I (saith the Lord) have appeared to thee for this purpose, to make thee a Minister, and a witness, delivering thee from the Gentiles, unto whom now I send thee. To the Gentiles, who were they? A people fare off from God, for that was the difference between Jew and Gentile; the Jews were nigh, and the Gentiles afar off. I send thee to the Gentiles; for what? To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God. The tide and the wind of the Apostles Ministry was to meet with the stream of the corrupted Gentiles, and to turn it back. For thus it is in conversion, we all by nature like a stream run away from God our fountain: but when the tide and wind, the Spirit and the Word meet with this wand'ring stream, it runs back to the fountain, and the waters draw again to the springhead. Hence many stand wondering at the conversion of sinners, as they at Jordan, and at the sea; What ailed thee, O thou sea, that thou fleddest? Thou Jordan, that thou wast driven back? What ails the sea of man's corruption, and the overflowing streams of lust, which issue from the heart of man, that they are driven back? Even this, the Word meets them, and turns them. That there may be such a turn, improve (I beseech you) the utmost of your power and opportunities in sending powerful Preachers into all the dark corners of this Land, as Paul was to the Gentiles, who were afar off, To turn them from darkness to light, and from the power of Satan unto God.  
But besides this first conversion, there is a second. The former is a conversion from a sinful state; this is a conversion from sinful acts. The former is that, whereby they who lie in a state of nature, receiving grace, Draw nigh to God. And the later is that, wherein they who have grace, receiving more, draw nearer to God. A Christian is often converted, his whole life upon earth is a continued conversion. Every act of sin is an aversion from God; and every act of grace is a conversion to him. A great deal of a Christians progress is to go backward; and much of his work, the undoing of what he hath done. And this the Apostle aims at, specially in this place, for he writes to the twelve Tribes scattered abroad; who were such as professed Christ, embraced and practised Gospel-truths. These he invites to draw nigh to God, that he might draw nigh to them. They who are nearest God in this life, may yet be nearer him. And many are not so near God, as they have been. For as hypocrites apostatise quite from God: so they who are sincere do often backslide from God: unto such the Apostle saith, Draw nigh, let your backslidings be healed, and your breaches repaired. How often do the Prophets call after such wanderers and out-liers? (Jer. 3. 12.) Return, thou backsliding Israel. Israel was a people in Covenant with God, yet they withdrew from him (Chap. 8. 4.) Shall he turn away, and not return? What? Have ye drawn off from God by your sinnings, and will you not draw on again by your repentings? Why then is this people of Jerusalem slidden back, by a perpetual backsliding? What, nothing but backsliding? (Mal. 3. 7.) Ye are gone away from mine ordinances (they who forsake the pure worship of God, go away from God) Return unto me, and I will return unto you, saith the Lord. Thus the Lord indents and engages with his departing people. The Apostles caution implies as much, (Heb. 3. 12.) Take heed, lest there be in any of you (in any of you, Saints, believers) an evil heart of unbelief, in departing from the living God.  
This is an important duty, and of perpetual use. Suppose a man hath drawn nigh to God in that first conversion, even he must draw nigh in daily conversion, and get nearer God, till he enjoy God fully. Besides, who is it that slips not, falls not sometimes in his way, and that sometimes doth not decline and fall back, though he cannot (being ever upheld by Christ) fall away.  
Let me remember such to draw nigh to God, turning from those special sins, by which they have departed from him. Consider in what you have most declined from God, since you draw nigh to him, and let your return answer your departure. He that hath departed by pride, let him return by humility: he that hath departed by unbelief, let him return by faith: he that hath departed by intemperance, let him return by sobriety: he that hath departed by malice or envy, let him return by love and charity: he that hath departed by injustice, let him return by doing right to all, by restoring where he hath wronged, and by showing mercy to the poor: And he that hath departed by selfseeking, let him return by laying out himself for God, his cause and people in all the concernments wherein he is engaged. The Lord looks that upon such a day as this, we should consider ourselves in our with-drawing from him, and so draw nigh unto him. He is this day waiting for our coming home.  
And as he waits for our personal, so for our public returnings. Consider wherein the Nation hath withdrawn from God, and let the Nation return. Samael bespeaks all the house of Israel (1 Sam. 7. 3.) saying, If ye do return unto the Lord with all your hearts, than put away the strange gods: and there is one in special of which I warn you, Put away the strange gods, and Ashtaroth. Why doth he say, Put away the strange gods, and Ashtaroth? Was not Ashtaroth a strange god? And might not that Idol have been wrapped up under the general name of strange gods? Yes, Ashtaroth had been involved under that notion; but because Ashtaroth was a notorious, a famous Idol, after which that people had gone a whoring from God, therefore that Idol is named. Put away your strange gods, and be sure you put away Ashtaroth. It is a like phrase with that, 2 Sam. 22. 1. David spoke unto the Lord the words of this Song, in the day that the Lord had delivered him out of the hand of all his enemies, and out of the hand of Saul: Why, was not Saul one of his enemies? Yes, Saul was his chief enemy, and therefore he gives praise, not only for his deliverance from all his enemies, but from such an enemy by name. Saul was too big an enemy to go under the general name of his enemies. Thus in the day of our humbling for national sins, we must draw nigh to God from every sin, but especially from our Ashtaroth, from that evil wherein we have most dishonoured God.  
Honourable and Beloved, You have been pleased sometimes to send out your discovering Ordinances, and in them to lay your hands (as it were) upon some special sins of the Nation, charging us to confess and bewail them before the Lord. You have instanced in the superstition and idolatries of the former times, now draw the Land nearer God in holy worship; you have instanced in the blood of the Saints, shed in the Marian and other persecutions; draw nigh unto God, in giving all countenance and support to the Saints; be so fare from letting their blood be shed, or their bodies be wounded, that if their names and reputations be wounded (do as that repenting Jailor did the corporal) wash those wounds, and heal the bruises which the scourge of tongues hath made upon them. We have heretofore been sensible that the Nation hath departed from God, by laying heavy burdens upon the consciences of his people; let it be your care we may return, by withdrawing those, and all other burdens. This is the great duty of a Fast, Isa. 58. 6. This (saith God) is the Fast I have chosen, to undo the heavy burden, to let the oppressed go free, and to break every yoke. Among all oppressions the oppression of conscience is the greatest. Other great sins, profaning of the Lordsday, swearing, drunkenness, have been called out by name, and arraigned, as our Nationall departures from God. Let all draw nigh to God by an eminent practice of the contrary duties and graces.  
Our drawing nigh to God in both these conversions, namely, from a sinful state, and from all sinful acts, are necessarily antecedaneous to our drawing nigh unto God in prayer and fasting; for, The prayer of the wicked is an abomination unto the Lord. How can such draw nigh to God in prayer? The person must be accepted before the service can. And if a godly man (which is possible for a time, and under a temptation) regard iniquity in his heart (David saith it of himself, Psal. 66. 18.) the Lord will not hear his prayer. So that, there must be a drawing nigh to God by a double conversion, a conversion from a sinful state, and a conversion from sinful acts, before we are fit to draw nigh to God in any holy duty, especially in extraordinary humblings of our souls before him.  
And that such a drawing nigh to God is the proper intendment and scope of the Apostle in this place, is clear from the words following, which seem to interpret this; For assoon as he had said, Draw nigh to God, he adds, vers. 9 Be afflicted, and mourn, and weep, etc. Humble yourselves in the sight of the Lord, and he shall lift you up, v. 10. Here's the business of the text, and the business of the day. The Point is,  
That prayer and humbling of the soul, is a drawing nigh to God.  
Every ordinance brings us near to God; Levit. 10. 7. I will be sanctified in them that come nigh me, or, in 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In propinqui● meis  my neighbours. The Priests under the Ceremonial worship, had the special honour of that Title to be called, Gods nigh one's; He caused them to come near unto him in holy services, Numb. 16. 9 Now all the Saints are, A holy Priesthood, to offer up spiritual sacrifices, (● Pet. 2. 5.) they dwell so near to God, that they are all his neighbours. But though they always dwell near God, yet they do not always come near to God; to do so is a special work of grace, as to be so is their state of grace. Heb. 11. 6. He that cometh to God, must believe that God is; that is, he that prays, must believe. Prayer is a coming to, and a meeting with God, Amos 4. ●2. I will do thus unto thee, and because I will do thus, prepare to meet thy God, O Israel. This meeting may have a double sense; it may have the sense of a challenge; and the sense of a supplication. Of a challenge, and so the Prophet doth (as it were) dare those people to whom he speaks in the Name of the Lord. The Lord will do thus unto thee, and seeing he will do so, prepare to meet thy God; muster thy forces, and gather all thy strength; harden thy heart, and set thy face against God, see how thou canst make thy part good against him. In that sense the word is used (Luk. 14. 31.) What King going to make war against another King, sitteth not down first, and consideret●, whether he be able with ten thousand to meet him that cometh against him with twenty thousand? To meet him, is, to fight with him, to undertake him in the field: So saith the Prophet, God hath gathered his Army, he is coming against you, see now if you be able to fight a battle with him. Dare you meet him in the field? Thus it speaks a challenge. It is likewise the language of an humble supplication (so most interpret that place) seeing the Lord will do thus, O Israel, Prepare to meet thy God; put on thy mourning weeds, take up a lamentation, get thy petition ready, go forth upon thy knee, and beseech him to spare thee. So Abigail met David, when he marched with a resolution to destroy Nabal and his Family; the noble spirited woman came forth and met David; what to do? Not to contend with him, but to supplicate him, 1 Sam. 25. 23, 24. Praying is such a meeting with God. When Saul prevailed in battle against the Philistin●s, he had thoughts to prosecute his victory, and attempt them a second time; Let us go down (saith he) after the Philistines by night, and spoil them, and let us not leave a man of them; Let us rally again and rout them quite: the people answer, Do whatsoever seems good unto thee, renew the battle, if thou pleasest: Stay, saith the Priest, be not too hasty, it is good to ask counsel and a blessing of God, before we venture: Then said the Priest, let us draw near hither unto God; that is, let us pray, and by Vrim and Thummim inquire of the Lord what his mind is in this thing; he expresses that duty of advising with God under this notion of drawing near unto God. Hence it is that ordinances of worship are called, the face, or presence of God. Cursed Cain complains in such a language, Gen. 4. 14. Behold, thou hast driven me out this day from the face of the earth (that is, from the society of men) and from thy face shall I be hid; that is, I shall not be admitted to offer sacrifice with hope of acceptance any more. Hence it is said at the 16. verse, that Cain went out from the presence of the Lord; that is, he went like a man excommunicated and banished from the Church of God, and the meetings of his public worship. The worship of the Jews is called an appearing before God, Exod. 23. 17. David breathes out his desires in the same expression, When shall I come and appear before God, Psal. 42. 2. And in his song of thanksgiving, his spirit rises to this strain, 1 Chron. 16. 29. Give unto the Lord the glory due unto his Name: Bring an offering, and come before him, worship the Lord in the beauty of holiness.  
And if so, we see, first, that is a privilege which most account a burden. Holy duties are lifted at as burdens, and the carnal heart cries out, What a weariness? (Mal. 1. 13.) They are burdens indeed, but upon no other true account, then as honour is a burden. When we pray we draw nigh to God. Is it no honour to draw nigh to great Princes, and to be admitted into the presence of a King? Will any reckon this a weariness? Were our hearts spiritualised, every time we pray we would look upon ourselves as admitted into the presence chamber of the King of Heaven, and we should say (as Jacob at Bethel) of every place we pray in, This is no other (neither better nor worse) then the house of God; this is the gate of heaven, Gen. 28. 17. Prayer is the true jacob's ladder set upon the earth, and the top of it reaching Heaven, by which we ascend to God, and God descends to us. The Queen of Sheba counted it a high favour to stand before Solomon, and she envied his servants, whose attendance gave them that privilege. When the Apostle had said, that circumcision, which is outward in the flesh, was nothing, a Question is started in the next words, What then is the advantage of the Jew? And what is the profit of circumcision? He answers, Much every way, chief, Because to them were committed the Oracles of God. The Jews kept the records, they were Masters of those Rolls, which God sent from heaven; these occasioned their frequent recourses to God, and advise with him; this made them a people nigh to God; this was the chief advantage of the Jew, & the profit of circumcision. Christ saith (Mat. 11. 27.) that Capernaum was a City exalted upto heaven. Why lifted up to heaven? The Gospel was preached there, which might have drawn them nigh to God; this was their exaltation to heaven; to be exalted to heaven, is the greatest exaltation. When that ambition's Monarch, (Isa. 14. 13.) would let out his spirit of pride to the utmost, and show the very head of that monster, heresolves thus, I will ascend to heaven, I will exalt my throne above the stars of God. Mortal man could not imagine higher than heaven. Capernaum was exalted up to heaven; she had more than any worldly honour by the enjoyment of that ordinance, the preaching of the Gospel. While God vouchsafeth any people such meetings as these, he exalts them to heaven. O take heed your hearts be not found grovelling upon the earth; take heed you do not think it a hell, a pain, a vexation to be in God-approaching, and man-exalting duties. I know wearinesses will be upon the flesh, there are weaknesses and distempers there, but chide them away, entertain them not; number it among your choicest privileges to converse with God.  
Secondly, Learn whence it is that the Saints so highly prise and delight in these duties: The world wonders what they find in them, where the sweetness, what the comfort is, what secret golden mines they find in these diggings, when themselves find nothing but burdensome stones and clay.  
The reason is, because the Saints draw nigh to God in these duties, and they that draw nigh to God, cannot but find great treasures; they that meet with God, meet with all delights. David's soul was a thirst for God, for the living God (not for a Kingdom) Psal. 42. 2.) And the one thing which he desired of the Lord, was, that he might dwell in the house of the Lord all the days of his life. It was good being there. Why? What, because of any incomes from the world? No, this is it, That I may behold the beauty of the Lord. If a soul gets a sight of God in prayer, it hath enough in prayer. Communion with God is better than all things, for which we have communion with him. Prayer is better than any worldly thing we pray for. This means is better than the end: and God to whom we pray is better than any spiritual thing we pray for. This object is better than any end. It is the highest reward, the very wages which the Saints look for in these duties, to find God in them (Psal. 65. 4.) Blessed is the man whom thou choosest, and causest to approach unto thee. Where were these approaches made? The next words show us where, That he may dwell in thy Courts, we shall be satisfied with the goodness of thy house, even of thy holy Temple. We shall be satisfied. Is it any wonder to see a man delight in satisfying goodness? What is it that any man desires but satisfaction? What is heaven but satisfaction? The reason why the world is so much desired, is, because it gives so little satisfaction. (Men still hope for further satisfaction.) And the reason why holy things are desired, is, because they give so much satisfaction: The Saints never think they have enough of them, because they ever find enough in them. In heaven and heavenly things satisfaction and appetite are perpetually interchangeable, We shall be satisfied with the goodness of thy house, even of thy holy Temple. Unless carnal men find satisfaction in their own houses, they find none in Gods. Temple-comforts please them not, unless they may have their fill of Kitchin-comforts. And here's the reason why carnal men and hypocrites, who formally approach unto God in these duties, are so soon weary of them: for unless they receive some outward sensible, it may be sensual advantage, some present pay, unless they thrive in worldly things, they think their labour lost, and their time too. To what purpose is this waste? They know not what you mean, by the goodness of God's House, they understand not this language. Hence that cry (Isa. 58. 2.) Wherefore have we fasted, and thou seest not? What was it that troubled them? What, that God was not near them? No, but because creature-comforts and successes were not near them. Prayer brought no money into their purses, nor peace into their State. Now, the Saints are never weary of prayer and fasting, though they pine and starve at them, because they find God in them, in whom they are feasted with sweet wine, and various dishes of delight, when the world yields them not a cup of cold water, or a bit of bread. God alone is enough, and all, him they find when they find nothing. These heavenly Epicures feed fat and full on Christ, and drink large draughts of the wine of his consolation, when they have no more in the creature, than Dives had in hell, not a drop of water to cool their tongues.  
Thirdly, If these duties be a drawing nigh to God, I beseech you, consider whether you intent them so or no. Do you draw nigh to God when you pray and hear? Have you been nigh to God this day? We are in the exercise of the point we are speaking of. It would be sad, if any soul should be fare from God in that duty, where the whole business is to draw nigh to God. It is ill to be absent from God at any time; but than worst, when we seem to come into his presence. It is possible to have God in our mouths, and not at all in our thoughts: to have God at our tongue's end, and our hearts at the world's end. A man may be as fare from God at a prayer, as at a play: As fare from God at a holy fast, as at a drunken feast. Thus the Lord charged his ancient people (Isa. 29. 13.) This people draw near me with their mouth, and with their lips they do honour me, but have removed their heart far from me: So the Prophet (Jer. 12. 2.) Lord, thou art nigh in their mouth, but thou art fare from their reins. O that such might be awakened out of this sinful sleep, as Jacob out of his natural, and forced to cry out (as he) Surely God is in this place, and we knew it not, Gen. 28. 16.  
If it shall be asked, How may we draw nigh to God?  
I would answer these three things about it.  

1. We must have a right way.  
2. We must have a right staff of strength.  
3. We must have the right steps to draw near to God. Your way, your staff, your steps, must be considered.   
First, If you would draw nigh to God, look to your way, and exercise faith about it. The way is Jesus Christ. I (saith he) am the way, the truth and the life, no man cometh unto the Father, but by me, Joh. 14. 6. There is no choice of ways to God: if we miss one, we have miss all. The Law made nothing perfect, but the bringing in of a better hope did, by the which we draw nigh unto God, Heb. 7. 19 What is that better hope? Christ the object hoped for, is this hope; our hope depends so much on him for the best things, that he is our better hope, by which (with assurance) we may draw▪ nigh unto God. That's the Apostles encouragement, Heb. 10. 19 Having therefore, brethren, boldness, to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us thorough the vail, that is to say, his flesh; Let us draw near with true hearts.  
Secondly, The staff of strength, by which we draw nigh to God, is the holy Ghost. Edify yourselves in your most holy faith (Judas v. 20.) Praying in the holy Ghost; so we translate: others thus, Praying by the holy Ghost, that is, by the power of the holy Ghost: For, Rom. 8. We know not what to pray as we ought, but the Spirit itself maketh intercession for us with groans that cannot be uttered. As it is the office of Christ to intercede with God for us: So it is the office of the holy Ghost to make those intercessions in us, which we put 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad nos laborantes resertur, quorum tamen vis omnis ab e● spiritu proficiscitur, qui sicut nos penitus collapsos erexit, ita etiam erectos regit. ideoque dici●ur ipse vicissim on●● attollere ex altera parte, ne sub eo satiscamus. Beza.  up to God. All the prayers which prevail with God, are form, wrought and fashioned in our hearts by the Spirit of God: There are no prayers in our hearts. The prayers which go to God come from him. The burden of prayer (as well as that of sin) is too heavy for us to bear. Therefore it is said in the beginning of the verse, The Spirit also helpeth our infirmities. The Greek word signifies to help, as a nurse helpeth the little child, upholding it by the arm; or, as a weak decrepit old man is upholden by his staff. Or rather, The Spirit helpeth together, for so much the composition of the word implies. And then it is a Metaphor taken from one who is to lift a weight too heavy for him, and therefore calls another to lend him his hand. Thus the holy Ghost lends us his hand, or is as a staff in our hand to uphold and strengthen us in this weighty work, in this heavenly walk of our souls towards God.  
Thirdly, Look to the steps. There are seven steps (and you shall have them almost in so many words) by which we draw near to God.  
1. The sense of our own wants. We never come near the fullness of God till we know our own emptiness. He that is full loatheth a honeycomb; and he who thinks he is full (though none are so empty as he) shall never have his emptiness filled, He filleth the hungry with good things, and sendeth the rich empty away. The whole have no need of a Physician; and though none have so much need, as they who say they are whole, yet these shall not be healed.  
The second step is a sense of our own utter inability to supply our wants, yea, and of the inability of all the creatures under heaven, and in heaven too, without God, Psal. 73. 25, 26. Whom have I in heaven but thee? And there is none upon earth that I desire besides thee; My flesh and my heart faileth, but God is the strength of my heart, and my portion for ever. David having thus protested against the expectation of help from any creature in heaven or earth, without or within himself, and laid all his help upon him that is mighty, finds his soul in a fit frame to approach to God, v. 28. It is good for me to draw near to God.  
The third step is a sense of our unworthiness, that God should supply our wants, or give us any help. When Jacob was so nigh God, that he had him by the shoulders and wrestling with him, held him so fast that he would not let go his hold, till he had a blessing, yet he had quite let go any hold, yea, or opinion of his own worthiness to receive a blessing, I am not worthy of the least of all the mercies, and of all the truth which thou hast showed unto thy servant (Gen. 32. 10.) or, jam less than the least of all thy mercies. Then we are fit to receive great things from God, when we are little in our own eyes. We cannot come near the high God, but with low thoughts of ourselves, The proud he beholdeth afar off, and they are afar off.  
The fourth step is an acknowledgement of the power and alsufficiency of God to help us. We cannot draw nigh to God, without such actings of faith towards God (Heb. 11. 6.) He that cometh to God must believe that God is: What's that? Is it only this, that God hath a being? No, it is this, That God hath his being in himself, That God is God; that is, that God can do what he pleaseth, that God hath an all-sufficiency in himself for himself, and an all-sufficiency for us. He needs no creature, and he is enough for every creature.  
The fifth step is, That the Lord is willing and ready to help us. God cannot bear it, that any should come before him with doubtful thoughts of him, either in regard of his power, or of his willingness. We honour him most when we expect most from him. He that cometh to God must believe that God is; and what else? That he is a rewarder of those that diligently seek him; He hath not said to the seed of Jacob, seek ye me in vain.  
The sixth step is to believe not only that there is a willingness in God to help his people, but that he is willing to help in that particular case we petition him about. That's the Apostles meaning (Heb. 10. 27.) Let us draw near to God with a true heart, and full assurance of faith. In what assurance? Even in this, That we shall be answered in what we ask. As faith must mingle with every word of command or promise, which God speaks to us, else it will not profit us: So faith must mingle with every word of prayer, which we speak to God, or else it will not profit us. The Apostle James puts a particular instance (Chap. 1. 5, 6.) If any of you lack wisdom, let him ask of God, etc. and it shall be given him; but let him ask in faith, nothing wavering.  
The seventh step is, Boldness or freedom of speech with God. Holy boldness is the highest act of faith, and the highest step of the soul. When we are come to this step, we are at God's side (as I may speak with reverence) and we stand, as it were, at his elbow, The Favourites place; then we speak with God, as God spoke with Moses (Exod. 23. 11.) Face to face, as a man speaketh to his friend. This the Apostle invites us to do, Heb. 4. 16. Let us come boldly to the throne of grace. Boldness would not suit well, at any throne, but a throne of grace. And when we are come thither, and come boldly thither, grace can step no higher; our next step is into glory.  
Thus I have briefly opened, who the way is, what the staff, and which be the steps, by which we draw nigh to God. Give me leave now to show you what the effects of such drawing nigh to God will be. It cannot be, we should draw nigh to God by Christ the way; by the holy Ghost, our staff; by such steps as these, the sense of our wants, of our weakness, of our unworthiness, the sight of the power of God, and of his willingness to give, with faith that he will give, and boldness to ask, but great effects will be wrought in us, and appear upon us. I shall give you an account of four.  
1. If any draw thus nigh to God, their nearness to him will cause their likeness to him. A soul cannot stand so nigh a holy God, without receiving stamps and tinctures of holiness. Till we have somewhat of the image of God upon us, we cannot come at all to him; and when we come we receive more of that image. In every ordinance we may have a vision of God by faith. Vision here assimulates, as well as in heaven. The Apostle treating of Gospel-ordinances concludes this, 2 Cor. 3. 18. We all, as in a glass with open face, beholding the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. It is impossible to look on God, and not be like him. jacob's sheep conceived according to the colour of the Rods that lay in the troughs; our conceptions will be like our visions. So then, if in these duties you see God, and know who God is with whom you have to do in them, you will be holy as God is holy, pure as he is pure, and just as he is just in all manner of conversation. This is a proof to purpose that you have prayed and fasted. Moses was nigh God forty days in the Mount: And had he nothing of God upon him when he came down? Yes, his face did shine. And his story tells us, that his whole life, as a godly man, and all his administrations to the people, as a wise Magistrate, did shine brighter than his face. If you draw nigh to God, as these duties import you do, rays of heavenly light will shine, and shed themselves upon your counsels and resolves: Every act will speak prayer and fasting. Who can dwell near a holy God, and be unholy? A just God, and be unjust? A pure God, and be an unclean Adulterer? A merciful God, and he a hardhearted oppressor? A faithful God, and be a falsehearted dissembler. Do these things look like the engravings of heaven? Or do these person's act as if they had acquaintance with God? They that pray near God, work near God. Consider what your projectings are, what your devisings, what your actings, and by that you may find what your prayings have been, what your fastings, what your humblings. Where we read God in the one, we may be assured there hath been a drawing nigh to God in the other. Many men do but converse with man in prayer, and therefore they are so like to man, proud, froward, vain, earthly, carnal, selfseeking. O that it might once be testified in our lives that we are a people who have prayed nigh the living God.  
Secondly, They who draw nigh to God in these duties, usually find their hearts sweetly refreshed both in and after these duties. Can a man who is cold come nigh the fire, and not be warmed? Can he that is in the dark come into the open Sun, and not be enlightened? God is the spring of comfort; Surely your hearts will be comforted, if you get nigh to him. Can we come to a God whose name is the God of all comfort? (2 Cor. 1. 3.) God hath engrossed all that commodity into his own hands, it is not in the power of any creature, high or low, to give out comfort: they can give riches, honours and pleasures, but they cannot give comfort, you must trade to heaven for that commodity, or else your vessel will return empty, though you should trade at all the ports on earth.) I say then, Can we come near this God of all comfort, and yet find no comfort? to come with, and carry away a dead spirit, a dead look, to be encompassed with fear & dismaidnes, after we have encompassed his throne with prayers or with praises? That woman (1 Sam. 1. 18.) who was in bitterness of spirit, and in great anguish of soul under her affliction, falls a praying, and we may see she prayed, and drew nigh to God in prayer, for she went away, and did eat, and her countenance was no more sad. She found so much refreshing in God, that she could not be sorrowful. No sorrow can stand before the God of all consolation. What is heaven, but the presence of God? And what we shall find in the presence of God there, the Psalmist tells us: At thy right hand, there are joys, and in thy presence there are pleasures for evermore. As we shall have nothing but pleasures and joys in heaven, because we are in the presence of God: so in a proportion as we get nearer and nearer God on earth, we shall have more and more pleasures; yea, though we dwell in a land of sorrows, and though fears encamp round about us: drawing nigh to God will turn our water into wine, our sorrows into joys, our fears into confidences and assurances for ever. He will take off our sackcloth, and gird us with gladness, or make us glad while dressed in sackcloth. He will give us beauty for ashes, or make us beautiful in our ashes. I grant many a soul hath drawn nigh to God indeed in prayer, hearing, etc. and yet comfort hath been fare off. But we must not argue against a general truth, from a particular temptation. The position will stand, though every experiment comes not up to it. God is a free agent, and work electively: He is not like the Sun, which cannot suspend or diversify its own operation.  
Thirdly, They who draw nigh to God in these duties, will draw off from their duties. There is a double conversion needful for a Christian; there is a conversion from sin; and there is a conversion from duty; not from the practice of it, but from relying and trusting upon it. A man may pray much, and fast much, and in stead of drawing nigh to God, draw nigh to prayer: his thoughts may be more upon his prayer, then upon God to whom he prays: And he may live more upon his cushion then upon Christ. But when a man indeed draws nigh to God in prayer, he forgets prayer, and remembers God. He loves to pray, but is not in love with his prayers, He goes forth in the strength of God, and makes mention of his righteousness only. He will not with the Pharisee make mention of his duties also, or bring God a reckoning of his prayers, and of his fastings, I fast twice in the week, etc. He will not tell the Lord, I fast once a month, I keep extraordinary fasts too; he forgets all this: Fasts go for nothing, & prayers go for nothing, and tears go for nothing: Christ is all: he counts upon nothing but God himself.  
Fourthly, They who draw nigh to God in these duties, draw off from their selves. And they who are nearest God are furthest from self. Self-love is the first ●nd most potent lust: self-denial is the first and most potent grace. It is an argument that men know little of God, and taste less of him, when they know and taste themselves so much in all they do. When we are ask God we should be denying ourselves. For he grants ●othing to us (in mercy) till we deny ourselves. When man first departed from God, he went into himself: ●nd as often as he comes to God, he goes out of himself. No man can be a self-seeker, and a God-seeker too. Hence it is that the Apostle spends the former part of the Chapter upon this argument, even to draw the scattered Jews (to whom he wrote) off from themselves; closing with the duty of this Text, as the only expedient to effect it: Draw nigh to God. As if he had said, one touch upon God will cure you of yourselves. For the clearing of which I shall a little open the context, which with an eye to this place, I forbore to speak of at the beginning.  
The Apostle puts a Question at the first verse, From whence come wars and fightings among you? He asks the Question, not that he was unresolved, but that they might be ashamed. But what wars means he? Were those twelve Tribes scattered abroad by persecution (as we read in the dedication of the Epistle) rallying themselves into regiments, and gathering into armies to fight one with another, rather than into Churches to worship God together? No, the war he means was metaphorical. The Roman Eagles kept these Doves low enough, yet their gall (Sunnatural!) appears in contentions with, divisions from, envyings and heart-burnings against one another: brother is up against brother, and Church against Church, while all were overbusy, seeking themselves. For, are these things from the Gospel, or from faith in it? Are they from prayer, or from drawing nigh to God in it? Doth the seed of prayers, and tears, of faith and the Gospel bring forth such an harvest as this? Are they procreative of wars and fightings? No surely: The next words show the root whence these spring, Come they not hence, even of your lusts that war in your members? The Greek 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is, Come they not of the pleasures which are in your members? is not that their pedigree? Lust's are called pleasures by a Metonymy of the adjunct, or of the effect, because a kind of pleasure goes with them, or flows from them. From these pleasures (saith he) your wars and fightings come; your pleasures bring forth unpleasant fruit; because these lusts please yourselves: you care not whom you displease, so you may satisfy them. He presses and upbraids them further, vers. 2. Ye lust and have not, ye kill and desire to haves and cannot obtain▪ These killings were suitable to the wars and fightings of the first verse, yet (the Greek words to kill and to envy, being very near in sound) Some to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Occiditis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, invidecis.  mollify the sense conceive it should be read, Ye envy and desire to have: not, ye kill and desire to have. But we may well keep to the letter of our translation. For the Apostle speaks as high language of those unbloody wars (Gal. 5. 15.) If ye by't and devour one another. Such contentions are called there, man-eating, therefore they may be called here, manslaying. But what got they by these victories? What were the trophies of this war? The text saith, Ye kill and desire to have, and cannot obtain. Ye oppress and vex others, but ye cannot help yourselves, and obtain your own desires; or (as the original 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Est ob●●nere quod volumes.  emphasis bears) get your wills. The Apostle beats it upon them again, Ye fight and war, yet ye have not, because ye ask not. These men were dealing so much for themselves, that is, for their lusts, that they little regarded God: they were thin in prayer while their corruptions were thus thick, Ye have not, because ye ask not; Not ask? sure we do, What, do not we pray? he answers (vers. 3.) home to the point. I'll grant ye pray, Ye ask, but ye receive not, because ye ask amiss, and so your prayers are cyphers, they stand for nothing, how many soever you may number them. Sinful prayers are no prayers. I tell you, your ask is no ask. Why? We hope we pray for things lawful, we pray to God, not to an Idol, and we pray in the Name of Christ? Let it be that ye do so, though ye ask not amiss in your prayers in regard of matter, object or medium, yet ye ask amiss. Where's the fault? Here it lies, ye are not right in your ends and aims. Ye seek yourselves in your prayers, Ye ask that ye may consume it upon your lusts; you would have the blessings of God to bestow them upon your pleasures, not to do his pleasure. Your lusts pray rather than your graces: ye are suckling your lusts, while ye are praying; ye make provision for the flesh, while ye are in spiritual duties. Look to this (I beseech you) for I am afraid most prayers miscarry upon this point. How many ask that they may consume, what they would receive, upon their lusts, upon pride and ambition, upon vainglory, and the love of preeminence? How many would thus lavish out the mercies of God? It is possible for a man to pray, not only for the things of this world, to bestow them upon his lusts, but he may pray even for the things of heaven, to bestow them upon his lusts: He may pray for the ordinances of God, and bestow them upon his lusts: He may pray for pure ordinances, and bestow them upon filthy lusts: yea, I think 'tis possible for a man to pray for grace, and bestow that upon his lusts; not that grace itself can be turned into lust, but there is a depth of sinfulness in the heart of man, which would put the best things to the worst uses. However the Apostle is clear, that good things may be put to very bad uses, while he saith, Ye ask, that ye may consume it on your lusts. He gives them a title fully significant of this in the 4th verse, Ye adulterers and adulteresses; he means not carnal adulterers and adulteresses, but spiritual. As if he had said, while your hearts cleave to your worldly interests, you commit adultery with the world, and go a whoring from Christ. For as an adulterer, and an adulteress are made one flesh: So a spirit prostituted to worldly concernments, is made one with the world. Such would make heaven bow to earth, and God serve the designs of Satan. So he must, if he grant their askings, who would consume what they ask upon their lusts.  
Take heed of this (saith the Apostle) consider what ye do, know ye not that the friendship of the world is enmity with God? yes, we know this very well; but we do not believe our own hearts can deceive us thus grossly, that we who pray so often, so earnestly, so zealously for good things, should yet be thought to pray all the while, only to get in fuel and provision for our lusts; or, to keep Fasts that we might have somewhat to feast and fatten our corruptions. Some possibly might say, as Hazael to Elisha (when that Prophet fore told what bloody work he would make, when he had the power) What, are we dogs that we should do such a thing? What, we pray for our lusts? God forbidden. The Apostles next words seem to imply such thoughts (v. 5.) Do ye think that the Scripture saith in vain, the Spirit that dwelleth in us lusteth to envy? As if he had said, you think I charge you too deeply, and may perhaps call what I have said an aspersion, at least a needless jealousy. But alas, can any man tell what he would do with mercies, with riches, with power, if he had these? Friends, you know not your own hearts, nor of what spirit ye are. But do ye think God doth not know your hearts? Or that he hath not the true measure of your spirits? Doth the Scripture speak in vain (that is, without cause) that the Spirit that dwelleth in us lusteth to envy. Where doth the Scripture speak this? the Scripture speaks it not where, syllabically in so many words, Sound and clear collections and consequences from Scripture, are the voice of Scripture; Some think the Apostle alludes to that complaint, Gen. 6. 5. God saw that the wickedness of man was great upon the earth, and that every imagination of the thoughts of his heart was only evil continually. Others refer it to the answer of Moses, when his servant Jashua brought him a complaint against Eldad and Medad for prophesying in the Camp, desiring his Lord Moses to forbid them, Enviest thou for my sake? Numb. 11. 29. Whether this or that was the special text, is doubtful; of this we are sure, the Scripture yields us this position, The spirit that dwelleth in us lusteth to envy. What spirit is this? And how doth it lust? Some take it for the corrupt spirit of man: and so the sense is. Hath not the Scripture cause to say, that the sinful spirit of man lusts to envy, or is envious at the power and greatness of others? and is desirous to grasp all to itself; Hath the Scripture spoken this without cause? Do you not find such a spirit acting and striving in you? Doth not the experience you have of your own hearts (unless you be strangers at home) justify this charge? The spirit that dwells in you lusteth to envy. Others take the spirit for the Spirit of God. Do ye think that the Scripture saith in vain? that the Spirit of God (dwelling in the Saints, or that spiritual principle given in regeneration) lusteth to envy? And then the sense is this. Ye are such as profess ye have received the Spirit of God: ye are a people scattered by persecution for the profession of the Gospel, and bearing the fruits of the Spirit. Do ye think the Scripture saith in vain, the spirit that dwelleth in you lusteth to envy? That is, that (the best, having yet the seed, and remains of every sin in them, and so of envy) the spiritual part in you, or the spirit dwelling in you is put to continual work and war by strive and lustings to keep in the motions of your hearts from these sins? For as there is a sinful lusting of the flesh against the Spirit: So there is a gracious lusting of the Spirit against the flesh (Gal. 5. 17.) one work whereof (there named by the Apostle) is envying (vers. 21.) with all its attendants. According to this interpretation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to envy, hath the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Against envy, which is an allowed signification of the Greek preposition. And so to lust notes that hostile 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pug●are contra aliquem  opposition, which the holy Ghost raises in the Saints against envy, implying, that even they are subject to envy as well as others.  
M. Calvin renders the text interrogatively, Doth the spirit that dwelleth in us lust to envy? Ye speak of the Spirit of God, and ye say ye have the Spirit, is this a work that looks like the working of the Spirit? What is the Spirit of God that dwells in you, or which you pretend dwells in you, a spirit of envy? Nothing less, the Spirit of God breathes other thoughts, and teacheth other lessons. That Spirit which is truly liberal, cannot be envious. He that giveth freely to all, would not have us envy those to whom he gives more freely, then to ourselves. Or, he that giveth us more, doth not envy us for what we have, v. 7. But he giveth more grace. If any receive not more from him, it is because they are unfit to receive, not because he is unwilling to give. God (indeed) resisteth the proud, but giveth grace to the humble; A proud man would have all to himself, he thinks the whole world must serve his ends, and therefore God opposeth him in his way, Submit yourselves therefore to God; be sure you pray under God, and not above him. Many a man when his body lies low before God, hath his spirit above God. He that seeks himself in prayer to God, sets himself above God to whom he prays: A thought of which was the devils first entertainment. His first suggestion was, Ye shall be as gods. Nothing makes us so unlike creatures, especially so unlike new creatures, as a desire of such likeness unto God. And while we would be nigh him in making our own way, or in being our own end, we depart furthest from him. Be careful then to resist this devil of selfseeking, and resist him most, when ye are seeking unto God. Resist this devil by fleeing from yourselves, and he will flee from you. Having thus put the devil to flight, you may draw nigh to God, with this confidence, that he will draw nigh to you.  
That's the second point proposed, the promise of mercy, or the fruit of our drawing nigh to God, Draw nigh to God, and he will draw nigh to you. I will not handle this later part doctrinally, but only as an argument to provoke your spirits to draw nigh to God, upon his gracious condescension to draw nigh to you. There is much oratory in this promise: who can express how drawing and attractive it is to hear, that God will draw nigh unto us?  
God will draw nigh: What's that? We may interpret it by what he spoke before, Ye ask and receive not: If God draw nigh, you shall ask and receive, you shall have your petition. So it is expounded, Deut. 4. 7. What Nation is there so great, that hath God so nigh to them, as the Lord our God is, in all things we call upon him for? That is, he readily gives us all things we call upon him for. On the contrary, The not hearing of prayer is the departure of God. So the complaint of Saul teaches us (1 Sam. 28. 15.) God is departed from me, and answereth me no more, neither by Prophets, nor by dreams. When God puts out and acts mercy or power for us, he draws nigh unto us, Ps. 75. 1. For that thy Name is near thy wondrous works declare: Gods works speak where he is: when we see some wickedness acted, we may say, It is a sign who hath been here; we may see such have been here by the spoil they have made; we may read the Agents names upon their actions. So when we see great, noble and glorious works (though all men should be silent, yet) such works have a voice to proclaim their Author, The finger of God is here. I might show you how every topic yields us a persuasive argument to desire this presence of God with us.  
First, (A necessario) from the necessity of it. We have no need of many creatures, they are but conveniencies to us. We have no absolute need of any creature: God can be now, as he will be hereafter, All in all unto us. God is enough to us without any creature; but no creature can be any thing to us without God. God, and all that he hath made, is not more than God without any thing which he hath made.  
Secondly, (Ab utili) All our profit comes in with God. He that hath the fountain, hath the stream. He that hath the Sun cannot want light. He that owes the silver and golden mines, cannot want treasure. God is fountain, sun and mine of all good things. Each creature (in its best estate) is but a particular good: All creatures are not an universal good, The One-most God, is all good.  
Thirdly, (Ab honesto) nothing so honourable to man, as his relation to God. It is an honour to a mean man when a great Prince (who is but a man in a greater letter) will be pleased to visit and draw nigh to him. Is it a small matter that the Prince of the Kings of the earth visits us, and will dwell with us in our smoky cottages?  
Fourthly, (A jucundo) It is joy and delight unspeakable to have God near us. The joy of heaven (as was touched before) is this, the presence of God: look how much you have of the drawings nigh of God upon earth, so much you have of heaven upon earth. The grace of glory is this, We shall ever be with the Lord; The glory of grace is this, that God will ever be with us: that's the promise, I will never leave thee, nor forsake thee; I will stick as close to thee as thy  to thy back, or, as thy skin to thy flesh.  
Take the weight and blessing of this privilege, a little more distinctly and enlargedly.  
1. Consider who draws nigh to you, when God draws nigh to you. His descriptions (to help faith) are made to our senses. He is a sun, and a shield, a strong tower, and a deliverer. Then comfort and protection draw nigh us, when God draws nigh us. He is the God of battle for our Armies in the field; and he is the God of wisdom for our counsels at home. Whatsoever the creature is or wants, God is, and hath eminently. All the world will be nothing to us, or against us, if we have, and know we have God nigh us: For as when God looks into himself, he speaks of the whole world (though the work of his own hands) as vanity, or as nothing. All Nations before him are as nothing, and they are counted to him less than nothing and vanity, Isa. 40. 17. What, was the Lord six days about nothing? or did he make a piece of vanity? Emptiness and vanity was the state of the Chaos before God fashioned and moulded it up into this beautiful fabric wherein we breathe. How unlike is this account to that first account, which God made of the world, who casting up the several parcels, makes this total sum, Gen. 1. 3●. And God saw every thing which he had made; and behold, it was very good? True, so it was as it came out of his hands; and so it is still, excepting only those cracks and flaws made by the sin of man; but yet when the Lord looks upon his own infinite perfections, than he saith of all his works, They are nothing, and less than nothing, vanity; The greatest works of God are nothing to the great God. Now as God himself, in the contemplation of, and reflection upon his own greatness, nothings the whole world; So when our souls are raised up to contemplate who God is, and can get into the treasures of that glory and excellency which are in God, the world is nothing in our eyes; and though we have to do in tansacting the greatest affairs, and be advanced to the greatest dignities of the world, yet after our thoughts have been a while with God, we think we have been but peddling all the while about vanities and nothings. When the great God is near us, the greatest things are little to us. When those unbelieving Israelites, who were sent to espy and search the land of Canaan, saw the sons of Anak those mighty Giants, they looked on themselves but as Grasshoppers in their sight. What Grasshoppers will the highest of believing mankind think themselves, when the mighty God stands by them? And the true reason why the world is great in our eyes, is, because God is so little: we usually frame up mean notions of God, we make God a poor God; and we frame high notions of the world, we make the world a rich world. Labour to know who God is, and the world will be to you as it is, and be esteemed by you (as it deserves) a vanity, a nothing.  
Secondly, When God draws nigh to you, all good draws nigh to you: Good cannot stay behind, if God come; his presence is the grant of all your holy petitions: You have as much in God, as your thoughts can grasp, and there is infinitely more in him, than your thoughts can grasp. Further, unless God draw nigh to you, what ever good draws nigh to, or clings about you, will prove an evil to you. Though all creatures hang about you, and offer you their service, they can do you no good, except God be with you in the enjoyment of them. The cleaving and clinging of creatures to you, will be but as the clinging and cleaving of the Ivy to the Oak to draw out your sap and strength: it can be no otherwise, though they hug and embrace you hearty. Armies cannot help you without God; your own armies cannot, no, nor the armies of your Brethren and Confederates: Not only shall not Armies of Egyptian help you without God, but Armies of Israelites shall not: Yea, though they be armies of the best strain of Israelites, every one a Nathanael, an Israelite indeed, in whom there is no guile. Your own Counsels cannot help without God, no, nor your fasts and prayers. The Covenant cannot help you without God; no, nor the very Gospel. What is it to have the Gospel preached, and God not in the Gospel? Can words alone convert you? Can words comfort you? The mere letter of the Gospel kills, as well as of the Law. The Spirit quickens in both. If then God draw not nigh to you, go, weep over all creature-helps, weep over your Armies, over your confederacies, over your counsels: yea, weep over your fasts, your prayers, your Covenant, your Gospel; if God should not draw nigh, miserable comforts, helpless helpers are they all.  
Thirdly, If God do not draw nigh to you, all manner of evils will, you will be encompassed with snares and fears round about. It is said of Saul (1 Sam. 16.) that when the Spirit of God departed from him, an evil spirit from the Lord troubled him. When the good God, and his good Spirit departed from us, evil spirits will rush in, and throng upon us; the spirit of envy and of malice, the spirit of division and distraction, the spirit of jealousy and suspicion, the spirit of profaneness and contempt of holy things. Such spirits will put all out of order, and trouble all. It was most sad to Saul when God left him; we read him going to consult with a witch, when God was gone (1 Sam. 28.) (Man must have somewhat beyond himself; man cannot rest upon his own centre; when God is departed, he will to the devil, because he thinks the devil above himself in wisdom and in power) therefore Saul will hear what a witch, an oracle of hell can say; and how woeful a complaint doth he make? The Philistines make war against me; why? so they had done many times before: Saul, I hope, was not a man unused to the wars, he was a valiant and brave soldier as any in the world, The bow of Jonathan turned not back, and the sword of Saul returned not empty from the blood of the slain, from the fat of the mighty, 2 Sam. 1. 22. and what? now afraid of a Philistine! hear what dreadful words follow, words which show he had reason to fear, not only an armed Philistine, but an unarmed child, or a man of straw, The Philistines make war against me, and God is departed from me. Some might say, what if God be departed from thee, canst thou not get thy people to thee? go, muster thy armies, double thy numbers, fortify thy cities, will not all this make up the absence of a God? It may be thou mayst find somewhat to supply his room: o no, Saul could not do it, for he had done all that, as the text saith at the 4th ver. of the Chapter, The Philistines gathered themselves together, and came and pitched in S●●nem; and Saul also gathered all Israel together, and pitched in Gilboa; He had an Army, but he had not a God; and therefore he dares not engage with the Philistines. Nothing can supply the steed of God. When you open your chests, and see treasure there; yet, if God be not there, how poor are ye? When you muster your armies, and see number and valour there; yet if God be not there, how weak are ye? When ye look upon your counsels, and see wisdom and well-grounded policies there; yet if God be not there, how successelesse must all be?  
Fourthly, Though you have done great things, yet if God withdraw, you shall do no more. Man cannot act the same things without the same assistance. We must have our daily strength, as well as our daily bread from God. And the reason why man cannot always parallel his own actions, is, because God doth not always parallel his own assistances. After Joshua and the people of Israel had conquered Jericho, they fled and fell before the men of Ai, a small City, a petty Garrison: The reason was, God was not with them, as the text clearly implies, Josh. 7. 12. Samson had done wonders, he had destroyed the Philistines, heaps upon heaps, he had carried away the gates of a City upon his shoulders, yet at last when his locks were cut, and his Dalilah said, The Philistines are upon thee, Samson, he awoke out of his sleep, and said, I will go out as at other times before, and shake myself; but he witted not that the Lord was departed from him; then strong Samson was weak, bound presently by the Philistines and thrust to grind in a mill. I assure you, Honourable Senators, though your Armies like mighty Samsons have done great things, and have carried the gates of strong Cities, yet in their next services, they will be but like other men, weak and useless, if the Lord should departed from them.  
Fifthly, If the Lord draw nigh to you, He will make all creatures draw nigh to you, and stick to you, or submit to you; Creatures shall be glad of their company who enjoy communion with God. We may apply to ourselves that privilege specialized to the Jews, Zech. 8. 23. It shall come to pass that ten men shall take hold of the skirt of him that is a Jew, saying, we will go with you, for we have heard that God is with you. O let us come in, let us be your associates: what was the matter? where lay the argument? It was not in this, you have gold, and silver, and power; no, but you have God: Let us go with you, for we have heard that God is with you. Thus shall that nation be courted by the nations round about, with whom the Lord is. If the Lord be with us, we also shall have ten men of the nations about us take hold of the skirt of an Englishman and of a Scotchman with whom we are so nearly joined, and say, Let us dwell with you, for we have heard that God is with you. However we may rest in this assurance, that if God draw near to us, men shall, or we shall not need them near us: If God draw nigh to us, either none shall, or we need not fear who shall withdraw from us. The Apostle found it so▪ (2. Tim. 4. 16.) At my first answer no man stood with me, but all men forsook me; notwithstanding the Lord stood with me and strengthened me; though the world withdraw, though nearest friends, though godly friends and brethren (such were the Romans to Paul) withdraw, yet if God stand with us, we shall be able to withstand all gainsayers, and when we have done all, to stand: if God be with us, who can be against us? Though many should attempt to be, yet none can, their very withdrawings and oppositions shall advantge us.  
To close all, take I beseech you two general deductions from all that I have spoken. You see persons converted from a state of sin are nigh to God, and converted persons daily turning from the acts of sin are nigher to God, such know how to draw nigh to God in every duty: And God honours them with this stile, his Nighones, his Neighbours; that's their privilege (Psal. 148. 14. (He also exalteth the horn of his people, the praise of all his Saints, even of the children of Israel, a people near unto him. And David of himself (Psal. 139.) When I awake I am still with thee: he was at God's elbow before out of his bed: when sleep had overpowered him, he was not master of his own understanding and reason, and therefore could not make it out: But (saith he) when I awake, when my senses are unlocked, and my reason at liberty to serve my graces, than I am still with thee. As soon as I awake, my first flight is to God; before I am up or ready, I make a step to Heaven, and there I stay all the day long; when I am once there I cannot out again quickly, I am still with thee. Now, if such be nigh to God, and still with him, let them also be nigh to you; let not Gods near neighbours be wronged, if you can help it: 'tis dangerous to wrong a man that is nigh the great men of the earth, Kings and Princes, he can soon go into the King's bedchamber, and tell him of the wrong: It is dangerous to injure Gods nigh one's, they have an advantage of the world, they have but a step to Heaven: All the Saints on earth live within the verge of the Court of Heaven, they are nigh to God, and God is nigh to them. If the world spit in the face of a Saint, he can but turn about and have a kiss from Jesus Christ. It is best to be a friend and a good neighbour to those, of whom God saith, These are my friends and neighbours.  
Secondly, See upon what terms this union is made, how God and man embrace. Draw nigh to God, and he will draw nigh to you. Man in drawing nigh to God, must draw off from himself and from his sin; but God in drawing nigh to man, doth not draw off from himself or from his holiness. When cause and cause, party and party are at difference, there needs a drawing nigh on both sides; if both have erred in parting, both aught to part with and bewail their errors, that there may be uniting: but on which side soever truth and justice stands, that side must stand. The union must be made by the repentance of the one, and by the acceptance of the other: In such a case the Prophet is charged (jer. 16. 19) Let them return unto thee, but return not thou to them: Let them return to thee from their filthiness and iniquity, but return not thou unto them, by receding from, or giving up the rule of holiness and purity. Prophet stand thy ground, for thou standest upon God's ground, while thou art taking forth the precious from the vile; That's the duty laid upon him in the former words, and to that he must stand.  
Our present divisions are great: parties are, I know not how far from one another, 'tis high time (so it is meet for us to judge) to joint in and draw near together: Only remember to do it, as God and man do it; where right and justice are, part not with them, though that rich and desirable commodity, Peace, be offered as the price of them. Your affairs being thus stated, let them return to you, return not to them; To draw nigh upon other terms, is to lay the foundation of an everlasting disunion; if you put a new piece to an old garment, the rent will be made worse; the new wine will quickly break the old bottles, and all will he lost. Very lasting agreements have been made between wickedness and wickedness, between error and error: but I never read of a lasting agreement between wickedness and justice, truth and error, such Heterogeneals will not incorporate: God draws nigh to none, but those whom he finds holy, or makes them so.  
O that we were taught of God this holy skill and heavenly art, to draw nigh among ourselves as he draws nigh to us. Heaven touches earth, not dirty, but refined earth: God takes man by the hand, but his hand, yea his heart must be washed, that's the Law of this blessed interview, as we learn from the later part of the verse, Wash your hands, ye sinners, and purify your hearts, ye double-minded.  
FINIS.   

Erratum. Page 8. line 16 for draw read drew.