NATHANAEL, OR An Israelite Indeed; Lively portraied, and evidently proved to be an object most worthy both of our Admiration and Imitation; His Priviledges, and Characters are also layd down.

Together with a Discovery of the sinfulness and miserie of all Hypocrites and strangers from the Com­mon-wealth of Israel.

In that day shall Israel be a blessing in the midst of the Land, whom the Lord of hosts shall blesse, saying, Bles­sed be Israel mine inheritance. Isa. 19.24, 25.

Haec lege, fac itidem, tu (que) beatus eris.

By Faithfull Teate, D. D. Preacher of the Gospel in East Greenwich in Kent.

LONDON, Printed for George Sanbridge at the Bible on Ludgate-Hill. 1657.

To all my Worthy and welbeloved friends in the Lord, and for some yeares Auditors in the City of Dublin, both Magistrates and People. And to all my deare and much respected Parishi­oners of East Greenwich in KENT.

Dearely beloved,

THe true Israelite (you know) is a stranger in the world, marvel not therefore that he cometh unto you in a mean dresse: yet being glorious within and bearing the live­ly image of God upon him, he doubt­eth not to find acceptance with you his brethren, and with all true Chri­stians. As for any other, he needs not care, what they either think or say. I begin with you the inhabitants of the city of Dublin in Ireland: Ex­cuse [Page] me for not nominating any, since your number is so great as by your voluntary subscriptions for my em­ployment and maintenance amongst you, in a booke yet kept by me, may appeare; that if I should name some, and should pretermit others, and misplace any, not knowing after so long absence and at so great distance, what alterations time hath wrought among you, I might give some of­fence, I believe I shall never forget your great and constant affection to­wards me, since my first coming a­mong you, how cordially you embraced my person, how readily and gladly you received the Gospel wherof I was made a minister according to the gift of the grace of God gi [...]en unto me for your sakes, while I was with you; how freely and plentifully you contribu­ted towards my maintenance; and, since my removal from you by the clandestine practices of some, (who then seemed to stand for the English interest, but since have beene dis­covered [Page] to be worse enemies within than any without could be) how mind­ful you have been of me, and still are, as all that come hither from you do certify. I cannot, and hope you will not, forget how many dayes of humiliation, even once a weeke for two yeares space, we kept together in publike, during the time of our sad distresses, when our onely weapons were prayers and teares, when your city was environed round by hostile forces, and in no lesse danger by rea­son of intestine foes, when our ene­mies were furnished with dayly sup­plies of choise Commanders and Armes, from forrein parts by popish adherents; and in the meane time, all help (except from Heaven only, which was thereby rendred more sig­nal) was denied us by the obstruction of long continued contrary winds, out of England; and by implacable dissentions (which in that juncture of time was far worse) falling out in the bowels of our native country, [Page] from whence under God we could only expect reliefe; what flockings were there then dayly by all sorts to the Courts of Gods house, as of doves to their windowes, in such abundance that diverse knowing men have been heard to say, that they hardly ever saw so great a concourse, the number and quality of the persons consider­ed, in all their lives in any other parts of the world? And how often have we seen God in the mount, a present help in the time of trouble? What blessed returns did the Lord continually make to our humble sup­plications even to admiration? what great successe did the Lord then graciously give to the word of his grace, in converting some, in strengthening others, and in comfort­ing all? How great violence did the kingdom of Heaven suffer among you? so that God heard your voice, and you hea [...] Gods voice, and in the end he adm [...]istred to us many causes of publike thanksgivings, turning [Page] all our prayers into praises for his audience, and our wonderfull deli­verances. We have seene five to chase an hundred, and an hundred to put thousands to flight. It would seeme incredible to many, if one should re­late to them but one half of that which the Lord hath done for us, which we have seene, and know to be most true; we can subscribe a pro­batum est to the soveraigne vertue of fasting & prayer, whereby Israel-like we had power with God and with men, and prevailed, Genes. 32.28.

But now Satan envying at our prosperity, and having great wrath, because he knew his time was but short, found out new stratagems ad­vantagious for his destructive ends. First now was a new court of delega­tes erected by arbitrary power among you, in the room of the high Com­mission formerly by authority deject­ed, but this was the same with the former (and far worse) the name on­ly, [Page] being altered, and rightly was it termed by some, a spanish inquisition, by others the Abomination of desolation. The men authorized to be Judges in this delicate Court were such as professed themselves to stand for the interest of the Irish rebells, one of them boldly affirming in the pulpit in your hearing and mine (as by diverse sufficient witnesses can be proved) that These Warrs are for us Bishops, which Maxime had beene formerly divulged among the people, but more secretly. Whereupon Dr Beadle, Bish. of Kilmore a most worthy and learned man in a vehe­ment indignation against the same when he first heard thereof, burst out into this expression, If we Bps be the cause of this horrible tempest, let them take us, and, with Jonah, cast us all over board. Another of the inquisi­tors, being an Irish man by birth, in the same pulpit excused the discon­tented gentlemen, meaning the rebels his countrimen, disswading [Page] the Soldiers from vigorous prosecu­tion of them, and the Judges from condemning such of them as had beene taken prisoners in open hosti­lity, unless two or three witnesses should first depose, that to their know­ledge the said prisoners had before in cold blood committed things wor­thy of death, whereas we all know that those bloody Canibals murther­ed man woman & child, except here one, and there another, escaped by Gods extraordinary preservation, as one of Jobs servants escaped from the Caldeans, and another from the sword of the Sabaeans, onely to bring the sad tydings to their Master of what had been done to the rest of his servants, and to his cattell. At the same time did this merciful Ora­tor, directing his words to me who then sate before him, with his fore­finger pointing at me, condemne all bloody preaching and praying a­gainst them who he said were Christi­ans, and admonished me and all o­thers [Page] from using the like for future time: whereas our Preaching was to animate the soldiers Couragiously to prosecute so just a warre against such unparalleld murtherers; and our Prayers were, that the righteous God would teach their hands to war and their fingers to fight, what other lan­guage he used, I have in writing, attested by the hands of good wit­nesses.

A third man, was a civilian, who had been unhappily intercepted from going beyond sea to be bred a Jesuite, yet retained his Jesuitical principles. These with some others ejusdem fur­furis with their revived oath ex-officio, imprisoned some, and banish­ed or drove to flight others, to the number of fourteen in one week, some whereof might be truely called, The Horsmen and Chariots of your Israel, who stood day and night in the gap for you, being able, peace­able and diligent ministers of the Gospel, besides many others who were [Page] driven away by this tempest.

After this, a new project, of far more dangerous Consequence, was promoted by a faction in the army siding with the Irish party: to wit a cursed Cessation was hatched to be made with the Irish rebels, when we were masters in the field, and our ar­my was maintained mostly by the spoiles which they dayly recovered from the enemy, who had formerly made a prey of all the estates of the English throughout the land, ex­cepting some few cityes and castles which stood out upon their owne de­fence, and could onely preserve such goods as they had within the walls in most places.

The very mention of this designe was odious to all the remnant of our English nation, who utterly abhor­red the thought of ever shaking hands with such a barbarous gene­ration of men, or rather incarnate devils, who had robbed them of all, burnt their dwellings, murthered [Page] their wives, children, and kinsfolk, after they had exercised upon them all imaginable cruelties, as full well you know. And all that had but half an eye foresaw what the issue of this would be, as afterwards the event manifested, even a deadly snare to our side: now were our brave soldiers left to starve in their garrisons, many of them punished with death by their owne disaffected officers upon the least complaint of any of their inhumane perfidious enemies; whilest they were free to kill, rob and spoile at pleasure without controule, and hereby had they opportunityes of recruiting themselves with fresh men and am­munition for a new war, when the cessation should be expired: now were foure of our best friends privy coun­sellors clapt up in the Castle of Du­blin for opposing the Cessation; when all the rebels who had been commit­ted, having beene taken prisoners by our army in the open field, were re­leased, and some of them dubbed [Page] (forsooth) for their good service; and more of our Ministers were driven to follow their brethren to shift for their lives and safety by flight: some for preaching and praying against the Treaty, as in duty and conscience they thought themselves bound to doe: o­thers for feare lest they should be de­stroyed, if it tooke effect. Thus were we (like Levi) divided in Jacob, and scattered in Israel.

But since my departing from you, I have beene exceedingly desirous to returne to you, insomuch as I once ad­vanced as for as Nesson towards you, and thence was turned back; how ever I am still mindfull of you, in my Prayers on all occasions, sympa­thizing with you; in your straits and dangers have I condoled with you, and joyfull have I been and still am at your deliverances and enjoyments of mercies, as at the present to heare of your welfare, that the Lord hath placed over you a prudent, well principled and religious governour [Page] in chiefe, and others subordinate magistrates men of Courage, fearing God, hating covetuousness; that the Lord hath stored you with able, con­scionable, orthodox divines. And in testimony of my thankfulness I send unto you (since I may not come over to you my self) this small tract have­ing thoughts of preparing a larger treatise for you upon a subject which I made entrance upon, while I was among you, entitled The way of salvation, which may therefore more properly be layed claime unto, by you; as this present Treatise more pecu­liarly belongeth to my now pari­shioners of East Greenwich, a­mong whom most of the contents hereof have been published in di­verse sermons in the pulpit; though here much contracted, and in other particulars enlarged.

And now to you do they come from the Presse (my loving Christian friends and neighbours of East Greenwich, and no lesse beloved) for [Page] the helpe of your memories, and for a permanent testimony of my thank­fulness for all your loving kindness from the first day of my coming a­mong you till his present time, which I shall never be forgetful of. viz. how unanimously you made choice of me between six and seven yeares a­goe, to be your Minister, three Lords dayes together meeting for the con­firmation of your choice, and for con­triving the best way for my better encouragement and subsistence a­mong you, and continuing your reall affection for the far greatest part of you till this day towards me: and I trust that your love is of the right kind which will not decrease, but encrease more and more, till death put a period to our lives. I shall not deteine you long in this praeludium, as I have done my remote friends, be­cause you have me dayly with you upon all occasions to speak unto you viva voce. Onely thus much I can­not but signify to you in as publike a [Page] manner, as I could devise, that I am yours, and most unfainedly do I desire, and accordingly (by the Lords assistance) I shall endeavour the spiritual and eternal welfare both of you and yours in striving to remove all the hinderances thereof, and in faithfully revealing to you all the whole counsell of God, that I may be kept cleare from the blood of pre­cious souls, and so save my self, and them that heare me; for, for none o­ther end do I desire to live among you, and for this I humbly and ear­nestly implore your dayly Prayers to God for me. To whom I commit you, and to the word of his grace, which is able to save your soules. In whom I remaine.

Your humble servant, for the good of your souls, for which the Lord of life died, FAITHFVLL TEATE.

Books Lately Printed for George Sawbridge at the signe of the Bible on Ludgate-hill.

THe power of Godlinesse both Do­ctrinally and Practically handled; whereunto is annexed distinct treatises,

  • 1. Of the Affections.
  • 2. Of the Spirituall Combate.
  • 3. Of the Government of the Tongue.
  • 4. Of Prayer, together with,
  • 5. An Exposition upon the Lords Prayers.

By that late eminent Divine Mr John Ball. And published by Mr Si­meon Ashe.

Predestination defended against Post-destination, being an answer to Mr Thomas Pierce his correct Copy, concerning Gods Decree especially of Reprobation, by Mr Will: Barlee.

The Saints Communion with God, and Gods communion with them in [Page] Ordinances, by Mr. William Strong.

A Learned exposition of the Books of Ezra, Nehemiah, Esther, Job, and Psalms: By Mr John Trap.

The Preachers Tripartite, in three Bookes.

1. To raise Devotion, in Divine Medi­tations upon Psal. 25.

2. To Administer Comfort by con­ference with the soule, in particular Cases of Conscience.

3. To establish Truth and Peace, in severall Sermons against the present Heresies and Schisms.

By R. Mossom, Preacher of Gods word, lately at St. Peter Pauls-Wharfe London.

An excellent piece of Philosophy, commonly Called the Morals of Plu­tarch, Translated out of Greek into Eng: By Philemon Holland, Dr in Physick.

A Medicinall Dispensatory, contain­ing the whole body of Physick, Toge­ther [Page] with a most perfect and absolute Pharmacopaea or Apothecaries Shop: with a usefull Physicall Dictionary Composed by the Illustrious Reno­daeus, chiefe Physitian to the Monarch of France. And now englished and re­vised by Rich. Tomlins of London Apothecary.

Londinopolis, An Historicall Dis­course, or Perlustration of the Cityes of London, and Westminster, by Ja: Howell Esquire.

Of Government and Obedience, as they stand Directed and Determined by Scripture and Reason.

In 4. Bookes, by John Hall.

An exact abridgment of Publick Acts and Ordinances of Parliament made from the yeare 1640 to 1656. by William Hugle, of Graies Inne, Esquire.

A True ISRAELITE Pourtraied, for our IMITATION. The first Part.

Joh. 1.47.

Behold an Israelite indeed, in whom is no guile.

Sect. 1.

THE coherence of these words. Nathanael, for ever renowned, by the recommendation of our blessed and heart-sear­ching Saviour, is the subject of our present discourse. For our more or­derly proceeding, let us reflect upon [Page 2] the 43 verse, where Jesus found and called Philip to follow him: Imme­diately after, verse 45. Philip found Nathanael, and [...]. Chrys. in Joan. Hom. 20. invi­teth him to come & see Him, of whom Moses and the Pro­phets wrote; namely, the true Messias. Nathanael had some scruple and prejudice against him at the first, as his question importeth, ver. 46. Can there come any good thing out of Nazareth? Yet, is he afterwards per­swaded by Philip, to come and see him; Whence observe, That it is the desire and endeavour of true Believers, to bring others to Jesus Christ: As Andrew brought Simon [...]. Hom. 19. his brother with him, verse 41. For such is their zeal to the glory of Christ, from whom they themselves have received so much soul-good, that they would have all others (if they possibly could) to glorifie God, by believing on him. It was the prayer of the [Page 3] Church of old, for all Nations, that yet knew him not, & were yet unborn, Psal. 67.3, 5. Let the people praise thee, O God, let all the people praise thee: where their ardency to obtaine appeareth by the repetition of their suit.

2. Such is their charity to others that they would have all to be parta­kers of the benefit, as well as themselves; yea though they be their enemies,1 Cor. 9.22. as St. Paul became all things to all men that by all meanes he might save some, and I would to God said he to Agrip­pa, that not onely thou, Act. 26.29. but also all that heare me this day, were such as I am, except these bonds; yet many of those were his mortall enemies.

3. Such is the fulness of grace in the Lord Jesus, that there is sufficient for all comers, Joh. 1.16. It is other wise in earthly riches, none can impart to another; though his owne store be never so great; 2 King. 20.12.17. but he will have lesse himselfe, as Hezekiah shewing his trea­sures to the king of Babylons messen­sengers, was thereby deprived of them: but the communication of our spiritual treasures to others, bringeth an encrease hereof to ourselves: as Paul was edified [Page 4] by the faith of the Romans, which himself had planted, Rom. 1.12. Ob­serve secondly in Nathanael's querie that there ever will be demurrs & ob­stacles to hinder our coming to Christ.

But 3ly. in Philips prevailing with him to come and see; and in Christs sa­tisfying of him being come, that he was the true messias, the son of God; ob­serve with me again, that nothing shal hinder Gods elect from coming off ful­ly to Jesus Christ in Gods time, Joh. 6.37. all that the father giveth me (saith our Lord) shall come to me.

Sect. 2 § 2. And now by Philips meanes Na­thanael being brought neer to Jesus, comes to be considered; the conference which passed between them: at the first sight, our Lord, who knew him from all eternity, doth give him an high enco­mium, Behold an Israelite indeed, in whom is no guile. Where we have 1. an Adverb of demonstration [...] Behold! secondly Nathanaels description laid downe. 1 by way of assertion, an Isra­elite indeed. 2. by way of negation, In whom is no guile. In both together is implied a maine argument, why Na­thanael was to be respected, because he [Page 5] was an Is [...]alite indeed, in whom was no guile. Intus & in ctu. Pers. satyr. Doct. From the demonstrative parti­cle, behold, considering from whose mouth this charge proceeds, we collect, That an Isral [...]te indeed, is a most wor­thy sight; one to be wel viewed, and known most exactly. Behold, behold them, (saith God) Isa. 41.27. He is the best sight in this inferior world, since our Lord Jesus left it himself. To Jesus Christ indeed primarily, the eyes of all nations are directed, and this sight alone, if it be right, will bring salvation to the beholders, Isa. 45.22. Looke unto me, (saith the Lord) and be ye saved, all the ends of the earth. To him John Baptist his immediate forerunner pointed again and againe, v. 29. Behold (said he) the Lamb of God that taketh away the sin of the world, and to Andrew and another Disciple v. 36. looking upon Jesus as he wal­ked, he said, Behold the lamb of God: next to Christ comes in the true Isra­lite to be beheld by us. Such a one was Nathanael, whom our Lord doth here in ligitate.

For 1. God taketh so great delight in the sight of such, as his eyes are never [Page 6] off them, Job. 36.7. He withdraweth not his eyes from the righteous. It is not any mans countenance, nor the heighth of his stature or outward appearance, that the Lord regardeth, or would have others to be taken with, but he looketh on the heart, 1. Sam. 16.7. To this man will I looke (saith the Lord) even to him, that is poore, and of a contrite spirit, and trembleth at my word, Isa. 66.2. Secondly to the same object are the eyes of the holy angels bent: we are made (saith the Apostle) a spectacle to angels and men, 1. Cor. 4.9. [...] &c. 3. In imitation of God and his blessed an­gels, good men how great soever have their eyes upon them;Psal. 101 6. Mine eyes (said king David) shalbe on the faithful in the land and not without cause for in these persons we may find a confluence of all attractives of the eyes of our minds imaginable, For 1. We account great personages, Kings, Princes, and their well deserving favourits worthy of our aspect and respect: when Samuel had anointed Saul (according to the Lords commandment) See ye him (said he to the people) whom the Lord [Page 7] hath chosen that there is none like him among all the people, 1 Sam. 10.24. Why? These are they whom Christ hath washed in his blood, and made Kings and priests to God his father, Rev. 1.5, 6. These are his favourites Run ye to and fro through the streets of Jerusalem,Jer. 5.1. and see now and know (saith the Lord by Ieremiah) and seek through the broad places thereof, if you can find a man, if there be any that executeth judgment, that seeketh the truth, and I will pardon it.

2. Do not we deeme men eminent for wisdom worthy to be viewed and re­viewed; How far came the Queen of Sheba to see Solomon upon this ac­count; Our Saviovr informeth us, Luk. 11.31. even from the utmost parts of the earth Now wisdome ma­keth the faces of these (whom we speak of) to shine, Eccl. 8.1. as Stephen's did, when all that sat in the council, look­ing stedfastly on him, saw his face, Act. 6.15 as if it had been the face of an Angel. And wisdom and truth it self termeth all these, children of wisedom. Mat. 11.19. and of them may be truely affirmed that which we read of Job, the eare [Page 8] that heareth them, cannot but blesse them, Job 29.11. and the eye that sees them, can­not but give witness to them, Job. 29.11. 3ly. what flocking together is there to behold great conquerors; yea, how desirable are their very statues and pictures to such as by distance of place are debarred from the sight of their persons; It is recorded that the king of Sodom, yea and Melchizedek king of Salem, went both out to meet Abra­ham, after the slaughter of Chedor­laomer, and of the kings that were with him. Genes. 14.17, 18. Behold, I present unto your view such as scrip­ture language styleth more then con­querors, Rom. 8.37. Such are all true beleevers through Christ who loves them. Fortior est qui se, quàm qui fortissima vincit. These resist the Devill, and put him to flight. Jam. 4.7.2 They subdue their own spirit which is a more signal victory then the taking of a strong city. Pro. 16.32.3 Christ giveth them vict­ory over death, which hath vanquished the noblest conquerors of the world. 1. Cor. 15.57.4. Strange and rare shews never want spectators. The sacred Chronicle relateth (and therefore it desreveth our observation) that Solo­mons [Page 9] ships brought from Tarshish apes and peacocks for their rarity, as well as ivorie, gold, and silver, for their value 2 Chron. 9.21. But true converts are most rare New creatures, in whom old things are passed away, BEHOLD, all things are become new,Eph. 2.1 2 Cor. 5.17.2 They are raised from death to life you hath he quickned (saith the Apo­stle to the Ephesians) who were dead in trespasses and sins. This is a more admirable work then the raising of Lazarus from the grave, which not­withstanding drew a great concourse of people to Jesus who had raised him, Joh. 12.9. Who came not for Jesus sake only, but that they might see Lazarus also, whom he had raised from the dead.

5 5. Multitudes have ever used to gaze upon persons sumptuously apparrelled, Luk. 7.25. what went you out, (saith our Saviour to the people) into the wilderness to SEE? a man cloathed in soft raiment. BEHOLD they which are gorgeously apparrelled, are in kings courts. But St John Rev. 12 1. discovereth to us, a greater matter of admiration: There appeared (saith he) [Page 10] a great wonder in heaven a woman (the Spouse of Christ whereof every true beleever is a member) cloathed with the Sunne, Oecumen. in Apoc. cap. 33. Ecclesia Sole justi­tiae Chri­sto stipata est. the righteousness of Jesus Christ whom shee hath put on, Gal. 3.27. for uxor fulget radiis ma­riti; with the Moone under her feet, (that is, worldly things which are mu­table like the moone, are by her little accounted of) and upon her head is a crown of twelve starres (the doctrine of the 12. Apostles whereon she is founded) Revel. 21.14. and this her raiment is like the Isralites garments in the wilderness, which waxed not old Neh. 9.21. but groweth more and more glorious by wearing, as faith en­creaseth by exercise.

6. Exquisite beauties have an attra­tive force over mens eyes and mindes. When David espied from the roof of his house Bathsheba, who was very beau­tifull to look upon, washing her selfe, he sent messengers to fetch her to him, 2 Sam. 11.2. But lo here is an in­comparable beauty, as the Lord him­selfe describeth it, Ezec. 16.13, 14. Thou wast exceeding beautifull (saith hee to Israel) and thy renown went [Page 11] forth among the heathen for thy beau­ty: for it was PERFECT through my comlinesse, which I had put upon thee. These are indued with perfect beauty; neither are they snowt-faire, for the Proverb, foras Helena, intus Hecuba, hath no room here, but they are all glorious within, Psalm 45.13. neither is this a decaying beauty like Naomies, Ruth. 1.20. who in a few yeares was metamor­phosed into Marah, as herself com­plaines: nor yet is it like Ephraims glorious beauty, which became like a fading flower, Isa. 28.1.4. neither doth that proverb take place here at all.Isa. 28.1.4. Fair in the cradle, fowle in the saddle; for this is a permanent, yea an increasing beauty, like the olive trees, Hos. 14.6.Jam. 2.3. Lo▪

7. Riches win respect among men Lo their riches are correspondent to their raiment and beauty. It cannot be said of them, which is too truly of some others averred, that they have gold and silver on their backs, and copper in their pur­ses; for they are a peculiar treasure un­to the Lord above all people, Exo. 19.5. and though they may be poor in the world; yet are they heires of the king­dom [Page 12] of Heaven, Jam. 2.5. yea, all things here below are theirs, as they are Christs & Christ is Gods, 1 Cor. 3.22.23

Esth. 6.8, 9.8. Observance attendeth honour: Their honour is equivalent to their riches, 1. Chron. 4.9. Iabez was more honourable then his brethren; the reason hereof is rendred vers. 10. He called on the God of Israel. God honoureth them, Isa. 43.4. Since thou wast pre­cious in my sight (saith he to Israe) thou hast beene Honourable, and I have loved thee. In them dwelleth the spirit of God, 1. Cor. 3.16. and can we find such a man as this is (said king Pharoah of Joseph) in whom the spi [...] t of God is? Genes. 41.38 And by the Spirit of the Lord, are they changed into the image of the Lord, from glory to glory, 2. Cor. 3.18. and for this cause the holy angels (according to to their charge) readily vouchsafe their attendance night and day upon them, the least among them not excepted, Mat. 18.10. Heb. 1.14.Mat. 18.10. The godly also, who only among men know the true estimate of persons, make high ac­count of them; In whose eyes a vile per­son, (be he never so highly advanced [Page 13] in the world,) is contemned: but they honour all that feare the Lord, Psal. 15.4. Lastly Christ himself is the glory of his people Israel, Luk. 2.32.

Sect. 3 Use 1. Serveth for exhortation. Since then Christ our Lord inviteth you to behold an Israelite indeed; imitate ye God, Angels, and good men, turne the eyes of your mindes towards these ex­cellent ones on the earth,Psal. 16.3. Gen. 23.6. princes of God, children of wisedome, the most glorious conquerors in the world, rare new crea­tures, cloathed with the Sunne, perfect in beauty, transcendently rich, endued with honour and the spirit of glory, partakers of the divine nature, 2 Pe. 1.4. Having the glorious angels for their attendants. This your sight will be well pleasing to God;Motives. for as all the works of Gods creation and provi­dence are to be minded by us; Ps. 143.5. so especially are these first fruits of his creatures whom he hath begot­ten with the word of truth,Psal. 143.5. Eph. 2.10. Jam. 1.18. who are His workmanship created in Christ Iesus unto good works, Eph. 2.10.2 There can be no danger in the con­templation of this beauty: as there may be, and too often is, in gazing upon o­ther [Page 14] faire objects, as David found by experience, and the sons of God, in seeing the daughters of men that were faire, Gen. 6.2. for he that looketh on a woman to lust after her, hath com­mitted adultery with her already in his heart, as our Lord witnesseth, Mat. 5.28. But thirdly this sight wil bring great profit with it, to the spectators. Here we shall see the beauty of holiness, which will enflame our hearts with the love of it,Cic. offic. l. 1. as the heathen said, ver­tue would do if it could be seen with the eyes; and we read that many who beheld Lazarus, after he was raised fr [...]m death believed: and thereby themselves were raised from the death of sin, John 12.9.11. Joh. 12.9.11. St Peter affordeth us two remarkable instances of this, the former is of Christians even under per­secution living among heathens, whom he counselleth to have their conversa­tion honest among them, that whereas some speak against them as evil doers, others by their good works, which they shall behold, may glorifie God in the day of visitation: yea, by this meanes the very persecuters themselves may become true professors, 1. Pet. 3.12. [Page 15] The other is, of wives, though the weaker vessels; whose pious and meek demeanor may be an occasion of con­verting their ignorant and unbeleeving husbands, on whom the word as yet cannot work, 1 Pet. 3.1, 2. Likewise, ye wives (saith he) be in subjection to your own husbands, that if any obey not the word, they also may without the word be wonne by the conversation of the wives: while they behold your chast conversation coupled with fear.

Vse 2 Secondly, this serveth for our directi­on in two things, 1. What are we chieffly to behold in this true Israelite? Answ, 1. his original, he was borne in Zion the city of God, whereof glorious things are spoken, and which the high­est himself shall establish, Selah, Psal. 87.2.5. He is of the seed royal begot­ten not of corruptible, but incorrupti­ble seed the word of God, which li­veth and abideth for ever, 1. Pet. 1.23. borne not after the flesh, but after the spirit, Joh. 3.5. more then a ser­vant, even a son; and if a son, then an heire of God through Christ, Gal. 4.7.

2. Observe his life and conversation, Brethren (saith Saint Paul) mark them [Page 16] which walk so as you have us for an ensample, Phil. 3.17.

3. Mark him in his sufferings and the issue thereof: Behold (saith the Apostle) we count them happy which endure; ye have heard of the patience of Job, and have seen the end of the Lord, Jam. 5 11. How couragious have some been even under persecution, daring and provoking their tormentors, and cry­ing out to them, asTertul. l. ad Scapu­lam. Magis damnati quàm ab­soluti gau­dent. Tertull. relateth, Crudelitas vestra est gloria nostra.

4. View wel his catastrophe or the end of his life, as it is in Psal. 37.37. Mark the perfect man, and behold the the upright; for the end of that man is peace.

Again, This directeth us concerning the manner how he is to be observed: namely, 1. with an eye of recognition, he is to be known and acknowledged by us, Isa. 61.9. All that see them shal acknowledge that they are the seed which the Lord hath blessed.

2. With an eye of complacency and love. As David was accepted in the sight of all the people, and also in the fight of Sauls servants, 1 Sam. 18.5.

3. With a respectful eye, as the pro­phet [Page 17] Elisha regarded the presence of king Jehosaphat, who professed that had it not been for his sake, he would not have somuch as looked upon Jeho­ram king of Israel, nor have seene him, 2 King. 3.14.

4. With a joyfull eye, as they that feared God were glad when they saw David, Psal. 119.74.

5. This fight ought to be joyned with a desire of adhesion as when Jo­nathan saw Davids valour, his soul clave to him;1 Sam. 18.1. and when Judah and Benjamin and many other saw that the Lord was with Asa the king, they fel to him out of Israel, 2 Chro. 15.9.

6. It must be accompanied with a desire of imitation in that which is right. Those things (saith St Paul) which ye have both learned and recei­ved, and heard and seen in me, doe, and the God of peace shalbe with you, Phil. 4.9.

Lastly, we should looke upon them with an eye of sympathy. 1. If they be regular in their lives, it should afford us occasion of joy, as Paul absent in the flesh, yet was present with the Colossians in the spirit, and rejoyced to [Page 18] behold their order, and stedfastnes of their faith in Christ, Col. 2.5. 2 If they be in prosperity we should con­gratulate with them, so the Psal m [...]st prayeth, Lord, let me see the good of thy chosen, that I may rejoyce in the gladness of thy nation, that I may glory with thine inheritance, Psal. 106.5. 3 If any of them be at any time in distress, we must cast an eye of com­passion and pitty upon them, Heare all people and behold my sorrow, saith the church in captivity, Lam. 1.18. So when the father saw the penitent pro­digal, he had compassion, and ran and fell on his neck and kissed him, Luk. 15.20.

Vse 3 Thirdly, this may serve for disco­very how purblind or squint-eyed the men of this world are, who can see no excellency in the children of God. The reason hereof is rendred, 1. Joh. 3.1. the world knoweth them not, because it knoweth not the father: yea, it was prophesied of Jesus Christ, that he should be fairer than the children of men;Psal. 45.2. yet when he cometh into the world, he hath no forme nor comeliness: and when we shall see him, there is no [Page 19] beauty that we should desire him, which is spoken of the very elect, as well as of others, before they become beleevers; 1 Pet. 2.7. and then is Christ indeed precious to them, and not before. How then can the unbeliever spie any beau­ty in the members of Christ, who are indeed comely, yet withal are black, whilest they remain here below? Cant. 1.5. He can discern their blackness, but not their comeliness: if there be any infirmities or deformity in the Saints, the world can soone espie the same, and discover them to others, as Cham looked on his fathers nakedness when he lay drunk in his tent, and told his brethren without, Genes. 9.22. Here the wicked be as quicksighted as L [...]n­ceus to behold a mote in the best mans eye,Mat. 7.3. and may fitly be compared to bats and owles that can see better in the dark, then in the light: or secondly the carnal man beholdeth the godly with an evil eye, as of scorne and con­tempt, as Michael Sauls daughter saw David leaping and dancing before the Lord, and despised him in her heart, 2 Sam. 6.16. or, with an eye of envy and hatred, as Saul eyed David, 1. Sam. 18.9.

Vse 4 Yet here the Saints may find matter of exceeding great consolation; though the perverse world censure and unjustly condemn them; and not only so, but they be loathsome also in their own sight, for their iniquities, Ezek. 36.31. for the Lords eyes are ever upon them for good, and his eares open to their cry, Psal. 34.15. yea, though their dearest friends who loved them best, while they were alive, yet when they are dead can hardly brook to look on them, as when Sarah was dead, Abra­ham bought a burying place of the sons of Heth, to bury his dead out of his sight Genes. 23 4. yet precious in the sight of the Lord is the death of his Saints, Psal. 116.15. yea and he will make them to be had in honour of all that have any spiritual discerning, for many things, for which the injudicious worlding condemneth them: as Da­vid assureth M [...]chal, who had despised him in her heart and rated him for dancing before the arke, that he should be had in honour for that very cause of the handmaids of Israel, 2 Sam. 6.22. and this their glory shal be like to the morning light,Pro. 4.18 that shineth more and [Page 21] more until the perfect day, even till Christ shal come to be glorified in his Saints 2 Thes. 1.10. For they are al­ready the sons of God, and it doth not yet appeare what they shal be: but this is most certaine, that when he shall ap­peare, they shalbe like him, and shal see him as he is, 1 J [...]h 3.2. And then shall all that ever hated them, and vili­fied them, see it and be ashamed, and be grieved, and gnash with their teeth, and melt away, Ps. 112.10.

Vse 5 This serveth for a strong invitation to all to become true Israelites if they do but consider that the eyes of the Lord run to and fro through the earth to shew himselfe strong in the behalf of them whose heart is perfect towards him, 2 Chron. 16.9. and that he will give them favour and respect not only in the eyes of good men, such as David was: but of moral, though carnal per­sons; as he made Joseph (a servant) to finde grace in Potiphars sight, and af­terwards of the keeper of the prison, when he was his prisoner, Genes. 39.4.21. whereas on the other side all wick­ed persons are lothsome in God's eyes, Psal. 34.15. The face of the Lord is [Page 22] against them that do evil, to cut off the remembrance of them from the earth: for as he hath promised that they who honour him shal be honoured: so he hath threatned that they who despise him, shall be leightly esteemed, 1 Sam. 2.30. for which end he sets Nigrum Theta an ignominious asterisk upon them, as he did upon Doeg, Psal. 52.7. Lo, this the man, that made not the Lord his strength but trusted in the a­bundance of his riches, and strengthened himself in his wickedness, neither can the godly abide the sight of them, He that worketh deceit (saith David Psal. 101.7.) shal not dwel in my house; he that telleth lies shal not tarry in my sight: much lesse shal he reside in Hea­ven, or tarry in Gods sight, but be ex­truded from his presence for ever, and from the glory of his power and be made an abhorring to all flesh, 2 Thes. 1.9. Isa. 66.24. O then! let this pre­vaile with you to enter into this ho­nourable society your selves, and to draw others with you into this happy and glorious estate: then shall ye shine as the stars of the firmament for ever and ever, Dan. 12.3.

Vse 6 What a cogent argument should this be to enforce the Saints to look wel to themselves, their inward thoughts and affections, their words and actions, since so many eyes are upon them, even of God, angels and men Oh!Mat. 5.16. let your lights (deare christians) so shine before men, that they may see your good works and glorify your fa­ther which is in heaven: and pray con­tinually with David, Lead me, O Lord,Psa. 5.8. in thy righteousness, because of mine observers.

Vse 7 Use 7. How great cause have all they who are Israelites indeed to love the Lord Jesus Christ, and to bless God for him; For by his meanes are we advanced to all this excellency: who when he found us in a most loth­some plight, naked and in our blood, none eye pittying us, said unto us live, Ezek. 16.5, 6. And for that end he became man, and wasNazi­anz. orat. 1. in pas­cha. Chri­stus servi formam accepit, ut nos liber­tatem ac­cipiamus; contemptus est, ut gloriâ afficiat, &c. content to be emptied that we might be filled: to fast, that we might feast; to be vili­fied, that we might be dignified: to be impoverished, that we might be en­riched: [Page 24] to take shame to himself, that hee might clothe us with ho­nour and glory: to be without forme and comeliness Bern. de passio­ne Domini c. 16. no­strâ cha­ritate de­vinctus ad tempus corponis nostri de­formita­tem acce­pit. for a time,Isa. 53.3. that we might be beautified for ever. Behold our Lord Iesus, I pray you in that dresse, wherein Pilate presented him to his implacable enemies, crowned with thorns, and wearing purple in derision and all besmeared with his owne blood, saying to them, [...] behold the man, thinking by that ruthfull sight to have pacified their immense fury, but to little purpose; for they were the more enraged against him. Now let us behold him, and let Pilates counsel, rejected by those bloody per­secuters, be acceptable to us that our love may thereby be enflamed towards him; for it was for our sakes (brethren) that he was so pointed at by Pilate, Behold the Man: John 19.5. John. 19.5. that it might be said of us, behold Israelites indeed! and happy art thou O Israel: who is like unto thee, O people saved by the Lord, the shield of thy help, and the sword of thy excellency! Deut. 33.29.

The Second Part.

Sect. 1.

HItherto I have held forth the flag or streamer, to invite you all to take a right survay of the true Israelite: Israel ve­nit à [...] princeps. now I shall present you with the sight of him, as he is characterized in the holy Scriptures. In my text, we have 1. his name, an Israelite, because Jacob-like, who was first called Israel, he hath prevailed with God and obtained his blessing, Genes. 32.28. who else-where is called a righteous man, a beleever, or a Christian, 2. We have his qualifi­cation annexed in the adverb [...], in deed or in truth, hinting to us a distinction. There is a threefold Isra­lite, 1. nomine tenus, in name only: such a one was Saul before his con­version, proceeding from the stock of Israel, Phil. 3.5. secondly indeed, and so is every true convert;Isa. 4.8.1. Rom. 2.17. though not descended lineally from Iacob, Rom. 9.6.8. They are not all Israel which are of Israel: but the children of the pro­mise [Page 26] are accounted for the seed, 3. There are Isralites both by nature and grace; so was Paul after his conver­sion: and, were they all such who call themselves Jews at this day, we should be glad to receive them into our hearts and houses, and give them all respect: but to be Jewes in name only and Ju­dasses indeed, that is, enemies to the Gospel, tendeth to their greatest igno­miny: for nomen inane, crimen imma­ne.

Doct. 2 From this distinction this maxime clearely ariseth, That it is a great pri­viledge, honour and happines to be an Isralite indeed. Davids epiphonema attesteth the same, Psal. 24.5, 6. This is the generation of them that seek him, that seek thy face, O Iacob; or, O God of Iacob, Ʋatab. in Psal. Aut Subaudi­endum in ac sidi­cat. Talis est gene­ratio eo­rum qui in Iacob quaerunt faciem Dei: aut verbum substantivum hoc modo, Iacob sunt & veri Israelitae qui quaerunt faciem Dei. or (as Vatablus expounds it), in Iacob, As if he should say, this is the generation of them who in Iacob seek the face of God; or (saith he) the verb substantive is to be understood, thus, They are Iacob, and true Isra­lites who seek the face of God. And all such, and onely they, shall receive the [Page 27] blessing from the Lord, and righte­ousness from the God of their salva­tion. vers. 5.

The same doth the prophet Isaiah confirme Chap. 43.1.4. Thus saith the Lord that created thee, O Iacob, and formed thee, O Israel, Feare not: since thou wast precious in my sight, thou hast been honourable, and I have loved thee; therefore will I give men for thee, and people for they life. The former of these divine witnesses descri­beth their happiness, the other their honour above all other persons and people, and so both branches of the point are proved.

Sect. 2 Many Scripture-arguments may be urged for the fuller confirmation here­of, which may serve for so many mo­tives to you to work in you a speedy and sincere desire and constant endea­vour to become true Isralites, Argumen 1 1. God is their God, Isa. 43.3. I am the Lord thy God, the holy one of Israel, thy Saviour; Mark well, I pray you, here the eternal God styleth himselfe the Lord God of Israel, God is theirs by Covenant. and blessed be the Lord God of Israel, Luk. 1.67. sayd Zacharias in his prophecie, whereof [Page 28] this was the first word, yea the first that he uttered, after he had beene long dumb, and might well be our last word; if we were never to speake more. So else where he styleth his people the Israel of God, Gal. 6.16. See here, which of these is the better title, Gods or ours? Great men use to derive their titles from some eminent places, or such as they love best. So the great God de­riveth his title sometimes from Hea­ven: the God of Heaven, Genes. 24.3. but here from his chosen upon the earth. And is not this a Marvellous honour to us poore dust and ashes? As God is the God of Israel, so are we that believe the Israel of God.

Behold here againe, and you shall find our happiness running in an equi­page with our honour; in the other words, I am the Lord thy God. Israel hath God for his portion. The Lord is my portion, saith the church, Lam. 3.24. God hath Israel for his portion, for the Lords portion is his people, Iacob is the lot of his inheritance, Deut. 32.9. Judg here who hath the better portion, God or wee? The Earth is the Lords, and the fulness thereof saith David, [Page 29] Psal. 24.1. But the Lord is my God and my portion for ever, can the true belie­ver say, Psal. 73 26. But what saith God to this? will he allow of it? yea, he saith so too, I am his God,Habet omnia, qui habet ha­bentem omnia. and I will be his God, and I will never be a­shamed to be called His God, Heb. 11.16. And in having God, who hath all things, the true Christian hath all things.

Yea moreover, if this be not enough for him, God hath not onely tyed himself by an everlasting covenant of grace to be His God, but to be the God of his seed also: Gen. 17.7. which con­sideration so transported David with admiration, that it drove him to break out into these pathetical expressions, 2 Sam. 7.18, 19. who am I, O Lord God? and what is my house, that thou hast brought him hitherto? And this was yet a small thing in thy sight, O Lord God; but thou hast spoken of thy servants house for a great while to come, And is this the manner of man, O Lord God? And what can David say more unto thee?

And for our fuller assurance and comfort he hath ratified this his holy [Page 30] covenant unto us,Luk. 1.73, 74, 75. 1. by his oath, which he sware to our father Abra­ham, that he would give unto us, that we being delivered out of the hands of all our enemies, might serve him with­out feare, in holinesse and righteousness, before him all the dayes of our lives Every word of which Grant ought to be weighed more exactly then gold, If wee meet with enemies to endanger us, as indeed we have many and sore ene­mies, visible and invisible; he will de­liver us out of all their hands; If we complaine, we cannot serve so holy a God, as we would, or ought to do: as Ioshuah said to the people,Ioshua 24.19. 2 Cor. 3.5. Ye cannot serve the Lord; for he is an holy and jealous God: here we see, God hath un­dertaken to enable us to do, that which we (who are not sufficient of our selves▪ as of our selves, to think a good thought) cannot do; for our suffici­ency is of God.

If we fear our own inconstancy, or that our hearts will prove false to­wards God, like a deceitfull Bow, as the Israelites did, who are said in their extremity to flatter him with their mouth, and to lie to him with their [Page 31] tongues. For their hearts were not right with him: neither were they stedfast in his covenant, Psal. 78.36.37.57. For remedy hereof, set faith on work by reviewing this promise, and press God with his oath, and say, Lord I have many enemies, too strong and subtile for me, but be thou my strong rock. I have a deceitfull backsliding heart but thou art a true God, purge out mine hypocrisie, and heale all my back­slidings. Thou requirest that I should serve thee in holiness and righteousness without feare: but thou hast bound thy self as wel to me, as mee to thy self, grant me thy grace and power to do thy will;Da Do­mine quod jubes, & jube quod vis. and banish far from me all slavish feare by planting thy love in mine heart, for perfect love doth cast out slavish feare, 1 Joh. 4.18.

2. This covenant is established in the hand of a mediator Jesus Christ, who hath paid our whole debt,Heb. 12.24. though we cannot satisfie for the least farthing: and he is able to work all our works in us and for us, Isa. 26 12. Adam in­deed soon brake his covenant though he were in innocency, because he stood by his owne strength: but the second [Page 32] Adam God and man is our upholder, who is bound in the covenant of grace with us and for us, to whom the Lord hath said, In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages; that thou maist say to the prisoners go forth: to them that are in darknes shew yourselves, Isa. 49.8.9. God promiseth to help and preserve him, that he may help and uphold us. Are we in dark­ness? he will be our light. Are we weak? he the Lord Jehova wilbe our ever­lasting strength. Do we fall? he will raise us up, Psal. 37.24. Though we break the covenant; he hath kept it to the utmost.

Thirdly To render us yet more secure,Act. 2.38, 39. God hath confirmed this cove­nant that he wilbe our God and guide unto death, by outward seals, com­monly called Sacraments, Baptisme, and the Lords supper; as circumcision is called the seal of the righteousness of faith, Rom. 4.11. As also by the in­ward seal of his holy Spirit, who bear­eth [Page 33] witnesse with our spirits, that we are the children of God, Rom. 8.16. as the Apostle saith, 2 Cor. 1.21, 22. Now he which establisheth us with you is God, which words [with you] are ad­ded, lest some weaker Christians should demur and surmise, that the Apostle and strong christians may well say so; but we may not be so bold: Yes, saith the Apostle, you may avouch somuch as well as I or any other. He who establisheth us with you in Christ, and hath annointed us, is God, who hath also sealed us, and given the earnest of the spirit in our hearts. Here is a seal and an earnest both mentioned, and annexed to Gods covenant and oath, that we might have strong conso [...]ati [...]n, who have fled for refuge to lay hold up [...]n the hope set before was, Heb. 6.18

Argumen 2 Secondly, That which mov d God to enter into covenant with them was his love:God loveth them for the love of God is the original and fountaine of all the Saints blessedness and dign [...]y, (which two may all along be distinguished, but cannot be separated). The primary product of this love is our election [Page 34] from all eternity, Eph. 1.4. which is therefore called the election of grace, Rom. 11.5. The object of this grace is the Israel of God, as appeareth by the Lords compellation, Isa. 44.1, 2. Heare now, O Iacob my servant, and Israel whom I have chosen, Thus saith the Lord that made thee who will al­so keep thee, Feare not, O Iacob, my servant, and thou Jesurun, Whom I have chosen, The consideration hereof emboldened David against all his rant­ing enemies, Psal. 4.2, 3. O ye sons of men, said he to them how long will you turne my glory into shame. But know, (or be it known to you) that the Lord hath set apart him that is godly, for himself. These only have their names written in the Lamb's book of life, Rev. 21.27. whereas all others who have forsaken the Lord the fountain of li­ving waters shalbe written in the Earth, Jer. 17.13. They are built upon the rock of ages, the foundation of God which stands su [...]e, 2. Tim. 2.19. all others shalbe like the chaff which the winde driveth to and fro, Psal. 1.4.

Secondly This love moved God to send his onely begotten son in the ful­ness [Page 35] of time, into the world to die for them, that whosoever beleeve on him might not perish, but have eternal life, Joh. 3.6. Here we have the privative part of our happiness, they shall not perish; but be delivered from hell: and the positive part, they shall have eter­nal life. Reader, stand here, and medi­tate, what the terrors and torments of hell are, from whence Christ by his death hath freed us: and what the joyes and glory of Heaven be, which he hath purchased and prepared for us. And when you can fully conceive how great these two are, or how great Christs love is, who hath done both these for us, then and never before will you be able to conceive how great the beleevers honour and happiness shall be.

Thirdly, As the love of the Father induced him to give us his Son, Isa 9.6. so the love of the Son moved him to give himselfe for us, an offering and a sacrifice to God for a sweet smelling savour, Eph. 5.2. and that he might re­deeme us from all iniquity, Tit. 2.14. and consequently from hell. Now, might the damned Spirits be certified, [Page 36] that they should at last be released out of those intolerable torments which they suffer, and we have deserved, and in the end be invested in celestial glory, thought it should be gra [...]ed them, not til after some thousand of yeares first expired, what a great mercy would even they account it? And will not you seek to know this, how you may escape hell, and attain everlasting glory?

Sect. 3 Argument 3 Thirdly, On these his b [...]loved hath Iesus Christ conferred his S [...]cred spirit, a gift of gifts, that thereby we may know, that he dwelle [...]h [...]n us, and we in him, 1 Illumi­nation. 1 Joh. 3.24. By whom we 1. are enligh ened, to know what is the hope of his calling and what are the riches of the glory of his inh [...]ritance in the Saints, Eph. 1.18. How earnest was bl ssed Paul▪ who rightly apprehended this mercy of illumination, in praying for others that they might have it, who wa [...]ted it, and in rendering thanks for them who had obta [...]ned it? And will not you be aff [...]cted therewith to seek it till you find it? and to bless God for it, when you have it? 2 Ʋivifi­cation. 2. By the operation of this Spirit are they q [...]ick [...]ned, who were dead before in trespasses and in [Page 37] sins, Joh. 6.63. Now put these two to­gether;Prov. 15.30. If the light of the body be so pleasant as Solomon averreth; how much more delightfull is the light of the soul? and if temporall life be so deare, that (as the devil could say) all that a man hath, will he give for his life;Iob 2.4. how much dearer is spiritual life? And how can you once imagin that you have either this spiritual l [...]ght or life in you if you have no care to shew forth the praises of him who hath cal­led y [...]u out of darkness into his mar­vellous light, 1 Pe [...]. 2.9. where we have another of the true Israelites high priviledges sp [...]cifi [...]d,3. Vocati­on. effectuall voca­tion, wh [...]reby they are called to be Saints, and to have fellowship with J [...]su Christ our Lord, 1 Cor. 2.9. for which, G [...]d who is f [...]ithfull by whom they a [...]e called and will also confirme them unto the end, that they may be blameless in the day of the Lord esus Christ, can never sufficiently be admi­red [...]nd adored v. 8. Eternity wil be filled with praises for this, with other mercies.

How unspeakable a praerogative is our [...]doption,4 Adop­tion. who may say with the [Page 38] prodigal, that we are not worthy to be called his sons or daughters? Luk. 15.19. yet, as many as receive him, to them he giveth this right or preroga­tive to become the sons of God, [...] even to them who believe on his name, Joh. 1.12.

5 Faith.And for this end to them it is given to believe, Phil. 1.29. For should God give Christ, and not give us faith to receive him, Christ would profit us nothing: faith is termed precious, 2 Pet. 1.1. yea the very trial of faith is more precious then that of gold that perish­eth, though it be tryed with fire, 1 Pet. 1.7. How precious then is faith it selfe, whereby we lay hold on, and have an interest in all the exceeding great and precious promises of the Gospel; that by these we might be partakers of the divine nature, having escaped the cor­ruption that is in the world through lust, 2 Pet. 1.4. Now suppose a belee­ver be poor in the world, yet is he rich in faith, and an heir of the kingdom, which God hath promised to them that love him, Jam. 2.5.

1 Wrought Rom. 10.15.For this end again God furnisheth and sendeth his messengers (whose very [Page 39] feet are beautifull to his chosen) with the fulnesse of the blessings of the Gos­pel of Christ, Rom. 15.29. to beget faith in their hearts. For Faith com­meth by hearing, and hearing by the word of God, verse. 17.verse 17. And al­though other persons may hear the same word; yet to them it is but a sa­vour of death to death even to as many as perish; whilst it is a savour of life unto life to them that are saved, 2 Cor. 2.16

2.2 Worke­ing in them. This Grace of Faith being once wrought in their souls it purifieth the heart, and this speaks of them, blessed: for Blessed are the pure in heart (saith our blessed Savour) for they shal see God, Math. 5.8. Faith also is attended with all the traine of saving graces, as Vertue, Knowledge, Tem­perance, Patience, Godlynesse, Bro­therly-kindnesse, and Charity, 2 Pet. 1.6, 7. and it brings forth in them all the fruits of righteousnesse which are by Jesus Christ to the glory and praise of God, Phil. 1.11. and to the exceeding great benefit of others, even to their conversion and salvation, as is prophesied of them, Esai. 19.24, 25. [Page 40] In that day shall Israel be the third with Aegypt, and with Assyria, even a bles­sing in [...]he middle of the Land: Whom the Lords of hosts shall blesse saying, B [...]essed be Aegypt my people, and Assy­ria the work of my hands, and Israel m [...]ne inheritance. They are blessed of God, and become blessings to others round about them; not to some few in a corner or two, but in the middle of the Land. O the blessednesse of these persons, as the H [...]brew word [...] imports.

6 Recon­ciliation.T [...]ey only are reconciled to God by Jesu [...] Csirist, who were before, as all others are still, alien [...]ted and ene­mies in their minds by wicked works C l [...]ss. 1.20. What a change is here? By n [...]ture they were ch [...]ldren of wrath even as others, Eph. 2, 3 But now, of enemies they are made the friends of G [...]d yea his favourites, as our Saviour declareth, John. 15.15. H [...]nceforth I call you not servants (Theodosi s accounted it a f [...]r gre ter honour to [...]erve Christ then o be Empe or of the whole world. though that w [...]re an high honour; for to serve God, is to reigne) for the servant knoweth not what his master doth▪ b [...]t I have called you friends; for all things that I have heard of my father, I have made [Page 41] known to you. They are as neer and dear to him, as children to their Parents, the beloved spouse to the hus­band, and members to the head. To him they are united and made one with the Father by him, John. 17.21.Iohn 17.21. with whom, as also with the spirit of grace they have communion, as St. John asserteth, 1 Iohn. 1.3. Truely our fellowship is with the Father, and with his son Jesus Christ; and St. Paul maketh mention of their communion with the holy Ghost, 2 Cor. 13, 14, They are of Christs flesh & of his bones Eph. 5.30. they are one spirit, 1 Cor. 6.17. partakers of the divine Nature, 2 Pet. 1.4. Whereas all others have fellowship with devils, and the un­fruitfull works of darknesse;1 Cor. 10 20. Eph. 5.11. and not with God: for what communion can light have with darknesse; or unrigh­teousnesse with righteousnesse; or Be­lial with Christ? or an infidel with him that believeth, 2 Cor. 6.14, 15. They may perhaps think and say they have, but if we walk in darkness and say we have fellowship with him, we lye, and doe not the truth, 1 Iohn. 1.6.

But ere we pass from this part of the Saints preheminence, a few things are necessary to be advertised for pre­vention of mistakes, which some have made, of most dangerous consequence. 1. Whereas it is said by our Saviour that they who believe on him are one with the Father as he is, John. 17.21. Here we must know that the particle [as] denoteth a quality, not an equa­lity; for Christ is one with his Father immediately, but we by meanes of Christ; this union being wrought by the Spirit, Eph. 4.4. 2 We are not in the same kind or degree nor in so high and glorious a manner one with the father as he: for in Christ the human nature is united to the divine; yet the union is not naturall, but supernatu­rall and mysticall. Againe the persons of believers are united to Christ; yet is not that a personal or essential union, as Christ with his Father is. Lastly, we must distinguish between [...] rightly attributed to Jesus Christ, & [...] the divine Nature, whereof all are partakers who have the Image of God renewed in them, consisting in wisedome, holiness, and true righteous­nesse.

If these things had been duly known and weighed by some, they would ne­ver have blasphemously usurped to themselves the titles of God, and Christ; or have given out that they are so one with Christ, that they can sin no more then Christ can sinne. To whom Luther & some others being too bold with those hyperbocall expressions of Nazianzen [...] & [...] have given too much occasion.

7. They, and they onely have Christan liberty,7 Liberty of grace in this life and of glory in the life to come, cal­led the glorious liberty of the sons of God, Rom. 8.21. St. Paul was caught up into Paradise, and admitted to see the glory thereof, but not permitted to utter what he had heard and seen, for it is as easie to containe the Sea in an Egge-shel, as to relate heaven's hap­piness, 2 Cor. 12.4. Hither is our Lord Jesus gone before to prepare many Mansions for believers, and he will bring them all thither, when he hath throughly prepared them for the same, Iohn. 14.2. Whereas all unbelievers, the fearfull, the lyers, and workers of iniquity shall in no wise enter in thi­ther, [Page 44] but have their part in the Lake, which burneth with fire and brimstone which is the second death, Rev. 21.8.27.

Lessius de justiciâ. p. 600. Christiana libertas à quintuplici servitu­te nos sol­vit. 1. pec­cati. 2. di­aboli. 3. legis, &c.2. The liberty of Grace is either privative or positive, 1. They are freed 1. From evil, 1. By meanes and their justification they have freedom 1. From the bondage of the devill, Col. 1.13. Who were before taken captive by him at his will, 2 Tim. 2.26. 2 From sin Rom. 6.22. both in regard of the guilt of it, Rom. 8.33. who shall lay any thing to the charge of Gods elect, since Christ dyed for their sins: yea rather is risen againe, who is even at the right hand of God to make intercession for them, v. 34. and also in regard of the dominion of sin. For to such the A­postle saith, Sin shall not have domi­nion over you, for ye are not under the Law, but under grace, Rom. 6.14. As also in regard of the fruits of sin, both in the world to come, they are freed from eternal condemnation, Rom. 8.1. There is no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the spirit. The reason followeth, v 2. For the Law of the spirit of life in Christ [Page 45] Jesus hath made them free from the law of sin and death, v 2. As also in this life they are delivered from the terrors of death, under which others are in bondage all their life time, Heb. 2.15. Secondly from the evil of afflictions not from the afflictions themselves; for it is good for them to be afflicted, Psalm. 119.71. But to them the Lord turneth the evill of their troubles to good, Genesis. 50.20.

3. They are freed from the law, 1. from the intolerable yoke of the Ce­remonial Law, Acts. 15.10. and 2. in part from the Morall Law, in four regards, 1. of the curse which it de­nounceth again all that continue not in all that is written in that Law, Gal. 3.10, 11. which Christ hath freed us from, by being made a curse for us.

2. They are exempted from seeking justification by the works of the Law, Rom. 3.20, 21, 22. who are justified freely by his grace, through the Re­demption that is in Jesus Christ, v 24.3. from the exact obedience which the Law requireth to be performed in their own persons for justification and [Page 46] the obtaining of eternall life; for Christ is become the end of the Law, for righteonsnesse to every one that believeth, Rom. 10.4, 5. and through him God accepteth the will for the deed, 2 Cor. 8.12.

4. From the irritation of the Law which by reason of the corruption that is in man by nature hath a provoking power in it, so that when the law com­mands obedience, and threatneth the disobedient he groweth more outra­gious in evil then before;Spumeus et fervens et abobice fortior ibit. as a river dam­med-up swels and overflows the Banks according to that of the Apostle, The Law entred that the offence might a­bound, Rom. 5.20. But these persons of whom we discourse are of a more excellent spirit, who delight in the law of God, after the inward man, Rom. 7.22. and the love of God rendreth his Commandements not grievous to them, 1 John. 5.3.

Fourthly, they are delivered from the evil of evils, the immense and dire­full wrath of God, by Jesus Christ, 1 Thess. 1.10. which shall come in­evitably and irrecoverably upon all the Children of disobedience, Col. 3.6. [Page 47] and burn to the lower Hell.

Lastly, they shall be delivered from death and the grave: for Death is the last Enemy that shall be destroyed, 1 Cor. 15.26. And, though die they must, yet the sting of death, which is sin, is pulled out, and they shall be raised from their graves in the great day of the resurrection;Hos. 13.14. so that they may sing Hosea's & Pauls [...], O Death where is thy sting? O Grave where is thy victory? thanks be to God who hath given us victory through our Lord Jesus Christ, 1 Cor. 15.55.57.

2. The positive part of their liberty followeth: As they are and shall be free from all evill; so they are set free to good, as 1. to righteousnesse, to serve the Lord in newnesse of spirit, and not in oldnesse of the letter, Romans. 7.6.

2. To their use all things are sanctified by the word and prayer, 1 Tim. 4, 5. which to others are unclean Tit. 1.15. To the pure all things are pure, but to them that are defiled and unbelieving, is nothing pure, but even their minds and consciences is defiled.

[Page 48]3. They are free to the communion of Saints, fellow heires, and of the same body, and partakers of the same promises in Christ, by the Gospel, Eph. 3.6.

4ly. By Christ they have bold access to the throne of grace to aske what they will, if it be agreeable to Gods will; with confidence in him of obtain­ing their suits at all times, 1 Joh. 5.14. What is said of Luther, may be affirmed of them also; I sle potuit quod voluit; for to them it is promised, Aske and have

8 Peace.8. The peace of God which passeth all understanding doth keep their hearts and mindes through Iesus Christ, Phil. 4.7. whereas there is no peace (saith God) to the wicked, Isa. 57.21. To this peace with God and their owne consciences we must add peace with the creatures, even with the stones and beasts of the field, Job. 5.23. and both these spring from their reconciliation with God.

9. Joy9. From all these immunities ariseth joy unspeakable and full of glory, 1 Pet. 1.8. which none can ever take from them, Jo. 16.22. for it shall be ever­lasting, [Page 49] Isa. 51.11. whereas all others joyes besides are neither solid nor dura­ble. For though wicked men may glory in appearance; yet that joy never pro­ceedeth from the heart, 2 Cor. 5.12. and it is but like the crackling of thorns under a pot, soon extinct ending in smoak and ashes, as Solo­mon describeth it, Eccl. 7.6.

I might proceed but that of the Apo­stle calleth me off; with which I shall conclude my arguments for confirma­tion, and come to application of this truth. Eye hath not seen, nor eare heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him. 1 Cor. 2.9. which yet isCornel. à Lapide upon this place commenteth thus, Nota Isaiam cap. 64.4. quem hic citat Paulus, agere de incarnatione Christi, & vitâ prae­senti. Unde hunc versiculum de miraculis Christi, deque sapientiâ, virtutibus, omnique gratiâ quam Christus nobis, hic vivens communicavit, accipiunt, Chrysost, Ambro­sius, Theophil. Oecumenius. quibus adjiciantur non nulli recentiores. spoken of the present life, what then will their glory be in the life to come?

Sect. 4 Use 1. This serveth for the informa­tion of all that are willing to be re­formed: [Page 50] and for the conviction of the refractary. Would you then know whe­ther you be true Israelites or no, and, if you be not so, yet, how you may become such? I shall lay downe the chiefe marks, wherewith the pencil of Gods Spirit hath delineated them.

Characters of a right Israelite. 1.1. They are acquainted with the mind of God revealed in his word, Psal. 147.19, 20. The Lord sheweth his word unto Iacob, His statutes and his judgments unto Israel, He hath not dealt so with any nation, and for his judgments they have not known them. Augustin and Bernard derive the name Israel from seeing God.Aug. sup. Psa. 121. Bern. hom in luc. 24. Israel vi­dens De­um inter pretatur; quamvis hane ety­mologiam Mercerus improbat. And certain it is, none but they have the saving knowledge of Iesus Christ, which is life eternal: we have the mind of Christ, saith St. Paul, 1 Co [...]. 2.16. Others may have a superficial or spe­culative knowledge of him and the Gospel; but these onely are taught by him as the truth is in Iesus.

Wherefore all such as know not God, neither desire to be acquainted with his wayes exclude themselves out of this blessed catalogue, Iob. 21.14. that refuse to come and heare his word [Page 51] duely taught that they may know in this their day the things which belong to their peace, Luk. 19.42. Let them well peruse the Apostles direfull com­mination recorded in, 2 Thess. 2.7.8. The Lord Iesus shalbe revealed from Heaven, with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel, of the Lord Iesus Christ. O! here observe in time, I pray; the party coming is the Lord Iesus, who if he set himself against you who can or dare appear for you? 2. His at­tendants are the angels of his power. 3. the manner, how he will come, in flaming fire, 4. the end for which he cometh so attended, and in so dreadfull sort, to take vengeance, 5. the subject parties on whom he wil take venge­ance, and they are of two sorts; first such as know him not. If there were no other sin but this, wilfull ignorance, where meanes of knowledge may be had, and are neglected, his eye shal not pity: for he hath sworne in his wrath, and therefore will not repent, that the people who erre in their hearts, and have not known his wayes, shall never [Page 52] enter into his rest,Psal. 95.10, 11. Psal. 95.10.11. The second sort, against whom this great Judg will come so armed, are all that obey not the Gospel of God; it is not sufficient for them to know it, unlesse they obey it: forBasil. Quomodo supplicia sempiterna dieuntur hic pauca? Resp. Non numerum poenarum sed diffe­rentiam indicat Do­minus. Potest enim aliquis esse dignus inextinguibili flammâ vel remissiori vel intensiori: & indefi­ciente verme, vel mitiùs torquente, vel fortius. he that knoweth his masters will, and doth it not shall be beaten with many stripes, Luk. 12.57. but he that knoweth not, and doth commit things worthy of stripes, shall be bea­ten with few stripes, v. 48. Secondly, Every true Israelite is a true believer; for we read of the faith of Abraham, Heb. 11.17. of Isaac, v. 20. and of Iacob, v. 21. and every one whether he be Jew or gentile, in circum­sion or uncircumcision, who is justified by faith, and walketh in the steps of the faith of Abraham, hath Abraham for his father Rom. 4.11, 12. whereas the Jewes of whom Saint Paul speaketh Rom. 11.20. were broken off (though lineally descended of Abraham) be­cause of unbelief. Here let all unbelie­vers and misbelievers, (who content themselves with a dead faith, Jam. 2. [Page 53] 20.22. Without attaning to the sa­ving faith of Gods elect which worketh by love, that their works may justifie their faith, as true faith justifieth the persons in whom it is,) know that our Saviour hath spoken it, and none can reverse it, I dare not conceale it, and though they will not yet believe it, they shall find it so, They shall not see life, but the wrath of God abideth on them, Joh. 3.36.

A 3. character of this Israelite indeed is true repentance, Acts. 5.31.Character. God exalted Iesus Christ by his right hand to be a Prince and a Saviour to give repentance to Israel, and forgiveness of sins: whence it manifestly appeareth, first that Repentance is an Evangelical grace, because it is the gift of Iesus Christ: 2. that none are able to repent of themselves, for it is a supernatural work of Christ in the elect: 3ly, that it was one end of Christ's exaltation in glory to confer repentance: 4ly, that the subject parties in whom conversion is wrought, are Gods Israelites: 5ly. that remission of sins doth accompany true repentance; and that none ever had or shal have pardon of sin; who [Page 54] repent not of it. And this calleth upon five sorts to look to themselves, 1. Such as have not yet repented, 2 Such as will not repent, 3. Such as repent but feignedly, Jerem. 3 10. 4 They that do not renew their repentance af­ter the reiteration and fresh commissi­ons of sin: 5ly. but most of all They that decry and oppose the doctrine of Repentance, as legal work or unneces­sary for a Christian: what high conceits soever any of these may have of their spiritual estate, they shall never be found to be Israelites of Gods deno­mination.

Character▪4. A true Israelite is one that hath a cleane heart, as the Psalmist teacheth us, Psal. 73.1. Truely God is good to Israel to them that are of a cleane heart. Obj. But who can say, I have made my heart cleane, I am pure from my sin? Pro. 20.9. Ans. It is con­fessed, no man in this life can say so, nay of all others the best complain most of hardness and pollution of heart Isa. 63.17. why hast thou hardened our hearts from thy feare, saith the Church; we are all as an uncleane thing, Isa. 64.6. yet in a threefold respect, their hearts [Page 55] may be truely said to be cleane 1. As they are justified by faith, God impu­teth not to them their owne sins, but the righteousness of his sonne, Rom. 4.6. by whose blood they are cleansed from all iniquity 1 Joh. 1.7.9. so that they confess their sins to God. Christ interposeth his merits, and telleth them, they are cleane every whit, Joh. 13.10. and this made David so confi­dent in his prayer to God. Psal. 51.7. Purge me with hysop, and I shall be cleane; wash me, and I shall be whiter then snow.

2. In respect of regenerating or san­ctifying grace, God hath begun to pu­rify their hearts by faith, Act. 15.9.

Thirdly Their unfaigned desires are to have their hearts cleansed, as appeareth by Davids prayer, Psal. 51.10. Create in me a clean heart; O God.

Fourthly Their constant endeavours are (since they have received such pro­mises, and grace withal) to clea [...]se themselves (as the Apostle teacheth) fron all filthyness not onely of the fl [...]sh, but also of the Spirit, and to perfect holiness in the feare of God, 2 Cor. 7.1. [Page 56] And for that end, 1 They hide the word in their hearts that they may not sin against God, Psal. 119 11, 2 They keep their hearts with all diligence, well knowing that from thence spring the issues of life, Pro. 4.23. 3 They suffer not vain thoughts to lodg in their breasts, Jer. 4.14. but carefully expel all evil imaginations and disorderly affections, which therefore are com­pared to strangers and wayfaring men who come into an other mans house, but tarry not there long; as Augustine interpreteth that passage in Nathans parable, 2 Sam. 12.4. There came in a traveller unto the rich man; A traveller, not an Inmate.

4. They are much afflicted, and in great bitterness and sorrow of spirit, when they seriously reflect upon their soules, and find them out of order by reason of pride, hypocrisy, or any o­ther obliquity, they weep and mourne, yea their laughter is turned to mourn­ing, and their joy to heaviness and they humble themselves before the Lord, as St Iames commandeth Iam. 4.9.10. and though they enjoy outward health and prosperity, yet are they [Page 57] wearie of their very lives by reason of their inward exorbitances and lusts.

Fifthly, they are like to a living spring which worketh uncessantly day and night, till it hath purged out the filth that by any means is cast into it; so can not they rest till they have wa­shed themselves in the fountain ope­ned for sin and uncleannesse, Zach. 13.1.

Sixthly, being jealous of their owne hearts, which by nature are deceitfull above all things, and desperately wick­ed, so that none but the Lord who searcheth the heart, and tryeth the reines can know it, Jer. 17.9, 10. And withall being conscious to them selves how unable they are to subdue their unruly passions, and vile affecti­ons: they pour forth many and fervent prayers to God, in the name of Christ to discover to them their hidden cor­ruptions, and to clense them from their secret sinnes, as may be seen in David, Psalm. 139.23, 24. Search me O God, and Know my Heart: Try me, and Know my Thoughts. See if there be any wicked way in me, and [Page 58] lead me into the way everlasting: and Psalm. 19.12. Clense thou me from secret faults.

Applica­tion.Hereby it may appeare that such be­belong not to the Common-wealth of Israel who 1. boast of the goodnesse of their hearts, 2. that hold thoughts to be free, 3. who never watch over their hearts, 4. that never are trou­bled about the filthynesse of their in­ward parts, 5. never wash them in the blood of the immaculate Lamb, 6. nor pray for wisedome to discover, nor power from on high to purifie and order them aright. This is one of the liveliest and surest Symptons, whereby you may know whether your heart be right with God or no [...] ▪ It is true, others cannot judge immediately of them, but God can and doth, and will one day bring to light the hidden things of darknesse, and will make manifest the counsels of the hearts, and then shall every man have praise of God, 1 Cor. 4, 5. Oh therefore judg your selves, that you may not be judged of him to eternall condemna­tion.

Chara∣cter. 5 5. As when Jacob personated his [Page 59] brother Esau; yet his father, though he were blind, discerned his voyce, Genesis. 27.22. The voyce is Jacobs voice (saith he) but the hands, are the hands of Esau. So ordinarily may a true Christian be discovered by his dialect or language, for he speak­eth best his mothers tongue called the language of Canaan, Isaiah. 19.18. which consists, 1. In abstaining from evill talk, 1 Pet. 3.10. for he that will love life, and see good dayes, must refraine his tong [...]e from evill, and his lips that they speak no guile.

But if at any time he over shooteth and breaketh out into distempered words, either offensive to his God, or infections to his neighbour, knowing that evill communication infecteth good manners, 1 Cor▪ 15.33. 1. he re­calleth himselfe, 2. confesseth his sin to God with selfe-abhorrencie, and humbleth himselfe for it, as Job did in his answer to the Lord, Job. 40.4, 5. Behold I am vile, what shall I answer thee? I will lay mine hand upon my mouth. Once have I spoken, but I will not answer; yea, twice, but I will proceed no further.

Thirdly, he resolveth for the future to bridle his tongue better, as David did, Psalm. 39.1. I said I will take heed to my wayes, that I sin not with my tongue: I will keep my mouth with a bridle while the wicked is before me.

Fourthly, he prayeth the Lord to set a Watch before his mouth, and to keep the door of his lips, Psa. 141.3. as unable to doe it himselfe.

Fifthly, It is a dayly vexation to his righteous soul to hear others to dishonour God by their uncircumcised lips, and prophane discourses. Lot vexed his soul day by day, as well in hearing the Sodomites unlawfull speeches, as in seeing their unlawfull deeds, 2 Pet. 2.8. and of old they used to rent their garments, when they had heard any to speak blasphemie.

Secondly, the Language of Canaan consists not onely in shunning of evill words, but also in bringing forth good things out of the good treasu e of his heart, as an evill man out of the evill treasure bringeth forth evil things, Mat 12.35. For as the righteous bath the law of God in his heart; so his mouth [Page 61] speaketh of wisedome, and his tongue talketh of judgement, Psalm. 37.30, 31 according to the Apostles charge, Eph. 4.29. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying that it may minister grace to the hea­rers.

Now bring your selves to this test;Applica­tion. for by mens words they shall be justifi­ed; and by their words shall they be condemned, Tit. 1.10. Ma [...]. 12.37. Hereby 1. all unruly and vaine talkers, cursers, custo­mary swearers, railers, and scoffers that walk after their own ungodly lusts, Iude. 18. manifest themselves to be rather Pagans then Christians indeed; as Peter was discovered to be a Galile­an; for his speech bewrayed him, Mat. 26.73.

And suppose a guilded Hypocrite may have his tongue tipt with Scrip­ture expressions, and holy discourses yet if he be well observed at other times he will be found to speak ordinarily the language of A [...]hdod, and to trip and faulter in his most affected and best discourses. As many Ephramites were detected to be what they were [Page 62] by the men of Gilead in pronouncing Sibboleth for Shibboleth, for they could not frame to pronounce it right, Iudg. 12.6.

2. What may they thinke of them­selves, if they had any spiritual judge­ment, who think or say; words are but wind, little regarding what the Judge of quick and dead hath fore-warned, us of, that men shall give account of every idle word which they speak, in the day of judgement, Mal. 12.36.

Thirdly, where shall they appeare that reproach and laugh them to scorn, and shun their company, whose tongues use knowledge aright, as Solomon saith every wise man doth, Prov. 15.2. If any do but once make mention of the Lords righteousnesse, reprove sin, or exhort to reformation of life: or use any savory passages tending to the souls good, they have done with them as too precise for their societie, and jeere at them, as ridiculous persons: or tremble as Felix trembled when Paul reasoned of righteousnesse, temperance and judgement to come, but would give no further audience, Acts. 24, 25.

Fourthly, wo unto them who ne­ver [Page 63] call themselves to an account for preventing frothy obscene or noysome language; nor yet for the omission of seasonable and holy conferences being far unlike to the Prophet Isaiah, who cryeth out to God, Wo is me: for I am undone, because I am a man of uncleane lips, and I dwell in the midst of a people of unclean lips, Chap. 6.5.

Sect. 5 Chara∣cter. 6 As the Carpenter or Mason is known by his Rule or Plummet, so are they who are born in Sion distinguished from all the Sons and Daughters of Babel. Gods holy word is the rule by which they square all their principles and practises, as the Apostle sheweth us, Gal. 6.16. As many as walk ac­cording to this rule, peace be upon them and mercy, and upon the Israel of God. Now it is well known that a Rule is very usefull for builders for the discerning of that which is straight from that which is crooked that there may be a symmetry and just proportion between the severall parts of his edi­fice. This rule of the word must 1. be known by us, 2. we must have it ever in readinesse, 3. It is to be applyed to [Page 64] every doctrine of faith embraced by us, and to all your imaginations, affecti­ons, and works, that we may all walke by the same Rule, Phil 3.16.

Applica­tion.But alas, how little do many think of any such rule from one end of the day to the other, nay, from one end of the week or year to another? how few of us know it? and how doe most persons cast it behind their backs? Do you, when you awake every morning consider, what affairs you are to goe about the ensuing day? doe you con­trive as architects use to doe that your undertakings may all be good for the matter; and right for manner and ends thereof, that all your works may be wrought in God? that they may be carried on in faith and obedience to the glory of God? then you build upon the Rock, and your labours shall be accepted of God, and rewarded by him. But if you reject the word of God, what wisedome is in you? Jer. 8.9. God will bring upon you the fruit of your thoughts and doings, Jer. 6.19. and in fine reject you, as he did Saul (for this very cause) from being King, 1 Sam. 15.26.

Chara∣cter. 7 He is a Jew (as the Apostle saith) which is one inwardly, in the spirit whose praise is not of men but God, Rom. 2. 29. He will neither forbear doing good or be drawn to evil for the applause of men, or for fear of re­proach;2 Cor. 6.8. he can pass through good re­port, and bad report both, willingly and cheerfully, knowing well that they are happy, who are reproached for the name of Christ, Luke. 6.22.

Quest. How doth God praise his people? Answ. in his word he prefer­reth them before all others, giving them this suffrage, The righteous is more excellent than his neighbour, Prov. 12. 26,

Secondly, in advancing them by his all ruling providence above others e­ven many times in this life; as he a­vouched Israel to be his peculiar peo­ple according to his promise, and made them high above all nations in praise, in name, & in honour, Deut. 26.18, 19.

Thirdly, by the approbation and commendation of the godly, whose judgement is to be preferred before thousands of other men's, as Jonathan pleaded for David against his father Saul, 1 Sam. 10.4.

Fourthly, In their owne consciences by his spirit bearing witnesse to them that they are such as God ap­proveth of, in which sense the spirit of glory is affirmed to rest upon them, Pet. 4.14.

Fifthly, in the consciences and con­fessions of wicked men sometimes, even their worst enemies; as Saul justified David whose life he had long sought acknowledging to him, Thou art more righteous then I, 1 Samuel. 24.17.

Sixthly, by clearing up their inno­cencie from obloquies and slanders in this life, and bringing forth their righteousnesse as the light, Psalm. 37.6.

Seventhly, in reviving their credits and estimations in the world, after their bodies have been long dead and rotten. So the Prophets who had been slaine by the Fathers, had Tombes built them, and their sepulchers gar­nished by their children worse than their Ancestors, who justified the Pro­phets and condemned their own Fa­thers, saying, If we had been in the dayes of our Eathers we would not have [Page 67] been partakers with them, in the bloud of the Prophets, Mat. 23.29, 30. yet even these men afterwards put to death the prince of Prophets Jesus Christ.

Eighthly, at the last day in procla­ming their innocency before God, Angels, and men; when that one word Euge, well done faithfull and good ser­vant will countervaile all the calum­nies and aspersions that ever were cast upon them in this world, Mat. 25.21.23.

Ob. But great men speak evil of me. Ans. So did they of David, Psalm. 119.23. Princes also, saith he, did sit and speak against me but thy servant did meditate on thy Statutes. Where the word also imports that others did the like, as else where he complains to God in prayer. Let the lying lips be put to silence, which speak grievous things proudly and contemptuously, against the righteous, Psalm. 31.18. In this case there is need of the Pati­ence and faith of the Saints:Rev. 10. But doe as David did, goe to God by prayer, and keep close to his testimonies and mark (as James speaketh of Job) the end which God made with David, and [Page 68] certainly in due time he will wipe off all dirt cast upon your faces also.

I deny not but praise is desirable a­mong all;Applica­tion. And whatsoever things are of good report; if there be any ver­tue, and if there be any praise, these things are to be thought on, Phil. 4 8. for a good name is rather to be chosen then great riches, Prov. 22.1. But they that love the praise of men more then the praise of God; or will not be content with the honour that com­meth from God alone: But receive honour one of another, neither doe nor can believe John. 5.44. Obj. How then doth the same evangelist avouch that many of the chiefe rulers believed on Christ; but because of the Phari­sees they did not confesse him lest they should be put out of the Synagogue, for they loved the praise of men more then the praise of God, John. 12.42, 43. are they not here said for all this to believe? How then can you affirme that such persons neither do, nor can believe? A. What I affirm, Christ hath taught: and therefore we must distin­guish of faith; they believed the truth, [Page 69] but not truly, asIlla non est vera & legitima fides, doctri­nam credere simplici­ter esse veram; non autem penitùs se illi subjicere. Calvin. Non fuit vera & viva fii­des; haec enim à con­fessione non separatur-Brentius in Ioh. 12, Non habuerunt ve­ram fidem, sed ficti­tiam, quae cum non constiterit adversus insultum Pharisaeo­rum, multò minus constare poterit ad­versus insultum Sa­thanae. Bucer and others conclude out of the comparing of these places to­gether. True faith they had not; because they did not wholly submit themselves to Christ and his truth. True and lively faith (saith Calvin) is not seperated from con­fession; for with the heart man believeth to righteous­nesse, and with mouth confes­sion is made unto salvation, Rom. 10.10. For albeit it is likely (saith he) that they were not altogether dumb, yet because their confession was not inge­nuous or free enough, the Evangelist-absolutely denieth that they professed their faith. Wherefore let no man flat­ter himselfe, who in any part concea­leth and dissembleth his faith, lest he should incurre the Odium or hatred of men. For albeit the name of Christ be odious, that fear is not excusable which compelleth us to decline in the least manner from his confession.

If any therefore preserve their repu­tations [Page 70] with whatsoever dependeth thereupon, as worldly profit and safety, before Iesus Christ and his truth, they are not worthy of Him, but they and their credit shall perish together as 1. all such, whosoever they be as comply with evil times, embrace heterodox tenets, and side with factions swerving from the right rule of Gods word; ei­ther for feare of losse, or hope of prefer­ment: and 2. all such as dare not own the cause of Christ, nor joyne with the true professors thereof in time of per­secution and danger, or basely for­beare holy duties and religious perfor­mances for the same causes; for all these are but mongrel Christians, as appear­eth by the parable of the sower, where they are compared to stony ground; for though they heare the word, and anone with joy receive it; yet have they not root in themselves, but when persecution ariseth because of the word, by and by they are offended, Mat. 13.20.21. where we meet twice with by and by: suddenly they receive the word, and as suddenly they start aside and recede from it. How many such are there in our dayes, as there have bin in [Page 71] former ages as they that were then eye­witnesses informe us?Lessius in Joan, 12. Hodie multi affir­mant, in persecutione licere abnegare doct­rinam Evangeli et, occultare sententiam suam, si modò corde servetur fides. Many faith one of them at this day affirme, that one may deny the doctrine of the Gospel in time of persecution, and con­ceale their opinions, if so be faith be retained in the heart. This well considered would bring back into the right way, all such Demasses as have fallen away, and pre­serve others from backsliding.

Chara∣cter. 8 A true Israelite loveth them who appertaine to the same city, and are of the same family, as all true believers are, Eph. 2.19. And hereby we know (saith the beloved Disciple) that we have passed from death unto life, be­cause we love the brethren: he that loveth not his brother abideth in death, 1 Joh. 3.14. For every one that loveth him that begot, loveth him that is be­gotten of him, 1 Joh. 5.1. and how can we love the head, Christ, if we love not His members also? But this love must not be in word, nor in tongue onely, but in deed and in truth, and then thereby we shall know that we are of the truth, and shall assure our hearts before God, [Page 72] 1 Joh. 3.19. True Christian love is like to the planet called Stella Veneris which attendeth the Sunne of righte­ousness, and appeareth first and last in the soul, among all the planets of gra­ces; in an Israelite indeed, and shineth brightest in the night of temptation when faith, and other graces (like the rest of the stars) are many times so clouded and obscured that we cannot discerne them in our selves.

Quest. But how may we know that our Love of the brethren is sincere? A 1. If it proceed from faith; for faith worketh by love, Gal. 5.6. and assu­reth us of Gods love to our owne souls; and this maketh us to love one another as Christ hath loved us, Eph. 5.2. 2▪ If it extend to all the Saints; the poor, as well as rich, Philem, 5. to such as ne­ver yet shewed us outward kindness, as wel as to them who have been benefi­cial to us.

3. If it be real and operative in af­foarding them seasonable and necessary relief, according to our ability, then God will not be unrighteous to forget our work and labour of love, which hath been shewed towards his name [Page 73] in administring to the Saints, Heb. 6.10.

4. If it be constant, yea increasing every day, more and more, 1 Thess. 4.10. 5 If it be chiefly set upon the good of the souls of men and women, that they may prosper, 6 If we can forbeare and for give them, pray for them, and sympathize with them in their several conditions, and delight in their society above others. These will be cleare evidences of the sound­ness of our affection to them, which will evidence to us againe that we are of the fold of the great shepheard, and little flock for whom he hath prepared the kingdom.

On the contrary they who hate the righteous, as Esau did blessed Iacob, Appli­cation. Genes. 27.41. whoGregor moral. l▪ 25 c. 9. Si ergo tantâ poenâ mulctatur qui non dedisse convinci tur; quâ poenâ feri­endus est, qui redar­guitur abstulisse a­liena? rob and spoile them instead of feeding and clothing them, who tra­duce, revile, curse, and despise them, separating them out of their society, discover them­selves to be the serpents seed, Gen. 3.25. or as St. Iohn. plainly telleth them, children of the Devil, 1. Joh. 3.20. Among all whom, [Page 74] they fall under the heaviest censure who disclaime all duties of charity as if none could perform them but forth­with they must needes make a ladder for themselves to ascend to Heaven by: whereas the Judg himself hath fore­told us, that they shalbe placed on the left hand among the goats who neg­lect them, Mat. 25.41. to whom he will say, Depart from me, ye cursed, in­to everlasting fire, prepared for the de­vil and his angels; for I was an hun­gred, and ye gave me no meate, &c. v. 42. And when they shal answer, when saw wee thee an hungred, or thirsty, &c. v. 44. he shall reply, In as much as ye did it not to one of these little ones, ye did it not to Mee, v. 45.

And as for those who decry and ex­plode the word, Duty, as contrary to, or inconsistent with, the free grace brought unto us by Iesus Christ, let them but consult with these places of Scripture, that they may see their error, and be better informed, The 1 place is Eccles. 12.13. Feare God, and keep his commandments: for this is the whole duty of man. But some retort, This is in the old Testament. Answ. 1. The old [Page 75] Testament is Gods word, to which our Saviour refers us, Joh. 5.39. Search the Scriptures, for in them ye think ye have eternal life, mark his reason, which he backeth the charge with: That is to be searched, in which ye may have e­ternal life: but in the old Testament ye may have eternal life; Therefore the old Testament is to be searched. The minor he takes to be granted by them­selves, ye think so: whereto I may well add, they who reject that wherein e­ternal life is to be had or found, reject eternal life; but they who reject the scriptures extant in our Saviours time which were the old Testament only; re­ject that wherein eternal life is to had or found: therefore they reject eternal life it self, 2 The Church under the new testament is built upon the foun­dation of the Apostles and Prophets, Iesus Christ himselfe being the chief corner stone, Eph. 2.20. where, by the Prophets we are to understand their writings contained in the old Testa­ment for whatsoever things were writ­ten afore time were written for our learning, as well as for our comfort, Rom. 15.4. 3 Let us passe over to the [Page 76] new Testament, there is duty allowed, commended, and commanded also, as in Luk. 17.10. When you have done all those things, which are comman­ded you, say, we are unprofitable ser­vants: we have done that which was our duty to do, where observe that, Every command layed on us, obligeth us to duty, and the works of charity to­wards, poore Saints is termed Duty, Rom. 15.27. where the Apostle exhor­ting the Romans to afford liberal con­tribution to the poor Saints at Jeru­salem, drawes his argument ab officio thus, If the Gentiles have been made partakers of their spiritual things, their duty is also to administer to them in carnal things, 4. By grace we are not exempted from duty, but more ob­liged to Duty, as you may reade, Tit. 2.11, 12. The grace of God which bringeth salvation hath appeared to all men teaching us that denying ungodli­ness and worldly lusts we should live godlily, righteously, and soberly in this present evil world.

Sect. 6 Chara∣cter. 9 The next mark is sincerity, specified in the Text, because it is one of the fairest flowers in the right Israelites [Page 77] garland. Therefore I must insist more largely upon it than upon any of the former. He is one, in whom there is no guile For the better understanding whereof, we must distinguish of guile, 1. there is a lawfull and commendable guile, as may be seen in St Pauls ex­pression, 2 Cor. 12.16. who being crafty (as he affirmeth of himself) caught the Corinthians with guil, as the cunning angler covereth his hook whith some such bate, as he knoweth the fish delighteth in, and then he useth to draw back his line, that the fish may lesse perceive the fraud, and more eagerly snatch at the bait, till it be caught; so here, this fisher of men forbore in policy to receive any main­tenance of the Church of Corinth, (which otherwise he might have done) that he might the better win them to the love of the Gospel, it being thus unchargeable to them. And I desire that there were more of this guile, and less of the other, in all Ministers and Christians, which is nothing else but Christian policy seperate from hypo­crisie, tending to the spiritual good of such as we deale with.

[Page 78]2ly There is a sinfull guile ever con­demned as most odious to God and man: and this againe is threefold, 1. guile in heart, as Solomon hath it, Pro. 12.20. Deceit is in the heart of them that imagine evil, 2. There is guile in the tongue, arising from that in the heart; and both these are the Israelites branded for, Psal. 78.34.36.37. when God slew them, they sought him and, they returned, and enquired earely af­ter God Nevertheless they flattered him with their mouth, and lyed unto him wi h their tongues. For their heart was not r [...]ght with him, neither were they stedfast in his covenant, 3. There is deceit in act; the wicked worketh a deceitfull work, saith Solomon, Pro. 11.18.

From this threefold sinful fraud are our Heaven-borne Nathanaels acquit­ted, 1. for they are upright in heart as they be described in that song of de­grees, Psal. 125.4. Do good, O Lord, unto those that be good, and to them that are upright in their hearts.

2. There is no guile in their mouthes; for so it was prophesied of those that should returne from the Babylonish [Page 79] captivity, Zeph. 3.13. The remnant of Israel shall do no iniquity nor speak lies neither shall a deceitful tongue be found in their mouth. The like is affirmed of the hundred forty and foure thousand: which were redeemed from the Earth mentioned, Revel. 14.1.4. that in their mouth was found no guile: for they were without fault, before the throne of God, vers. 5.

Thirdly, there is no guile in their demeanour: either towards God; for him they worship in spirit and truth John. 4.24. or towards men; as Sa­muel after his many yeares goverment challenged all the people, Whom have I defrauded? and they all gave him this honourable testimony. Thou hast not defrauded us, 1 Sam. 12.3, 4. and St. Pauls conscience enabled him to say no lesse truly, then boldly, We have defrauded no man, 2 Cor. 7.2. for which cause Iacob also is called [...] Aug, de ci­vit. Dei. L. 6. C. 37. Sim­plex sine dolo vel fictione, à [...] fingo inquit Ludovicus Vives in comment. a plaine man, Genesis. 25.27.

But here a grand Question ariseth, Is there any man under Heaven free from Hypocrisie and deceit, when the [Page 80] Apostle condemneth all men to be ly­ers, Rom. 3, 4. There is none, no not one. Answ. For proof of this, we need go no further then my Text; where we have a double instance and that of two eminent persons, 1. Of Nathaniel expressely named, and 2. Of Jacob (his [...]) alluded to. For the for­mer, it is evident there was grosse er­ror in Nathanaels judgement when he demanded of Philip inviting him to come and see Jesus of Nazareth; Can there any good thing come out of Nazareth, v. 46. And Jacob cannot be excused byAquin 22. 7. 110. 3. ad 3. Ʋsus est Jacob hoc modo lo­quendi per spiritum propheti­cè. Aug. l. de men­dac c. 1. fi­guratè pixit, &c his best compurgators from doubling four times together; since his own heart accused him for imposture in following his mothers counsell, as will appeare if we view the whole transaction, recorded Gen. 27.6. Rebeccah having heard Isaac bidding Esau to goe out to the field and take some venison, and to make him savoury meat, that he might eat and blesse him before he died: She ad­vised her son Jacob to fetch two good Kids from the flock, that she might dresse them and make savory meat, such as his Father loved, that he might bring [Page 81] it to his Father, and so obtain the bles­sing before his brother, v 10. But Jacob answered his mother, that Esau is an hairy man and I am smooth. My Fa­ther peradventure will feel me,, and I shall seem to him as a deceiver, and so shall bring a curse upon me, and not a blessing; yet he was over-ruled by his mother, and brought her the Kids which she prepared, and sent by the hand of Jacob to his Father, who was dim-sighted, and thereforeParaeus in locum. deman­ded of him Who he was? Jacob said, I am Esau thy first born which was an un­truth: then he goeth on, I have done ac­cording as thou baddest me, when he was not bidden at all, 3. excusing his haste alledged that God had brought the venison to him, whereas he had fetched it out of the fold without any miracle or extraordinary providence: and lastly, his Father doubting whe­ther he were Esau, he affirmed, he was v. 24. The Quest. then remaineth yet in force, How can the assertion of our Saviour be justified, where he affirmeth of Jacob and Nathanael, that there was no guile in them, since it is cleerely proved, that there hath been and ever [Page 82] will be falshood found in all the Chil­deen of Adam excepting Christ him­selfe alone, who did no sin, neither was guile found in his mouth, 1 Pet. 2.22.

Answ. As we have before distin­guished of guile in generall, so here a­gaine we must distinguish of sinfull guile, 1. There is gross & hidden fraud.

Secondly; such as men approve of in themselves; and such as they allow not of.

Thirdly; There is guile continued in, or truly repented of.

Fourthly; there is such guile as God imputeth to the party in whom it resideth: or such as he chargeth not at all upon them in whom it is.

Fifthly, There may be guile in the flesh when there is none in the spirit Now it is granted that this sin hath infected all mankind by na­ture except Jesus Christ: yea that there remaine some dregs of Hypocrisie in the best of the children of man, while they live in this world. But as for grosse falshood, it seldome or never surpriseth the true Christian, unlesse it be while he is under some strong temp­tation or other, as here Jacob was, for [Page 83] 1. his dear Mother perswaded him to take this sinister course for obtaining the blessing; the end was good, he saw his mother counsel'd him to it in great love to him, he might haply imagin, that his mother being withal a graci­ous woman knew better than himselfe what was both lawfull and expedient (in such a case) to be done, & he knew that obedience was due to her that bare him, Prov. 1.8. especially when she was so importunate, and had taken the curse upon her (which she feared he should haue brought upon himselfe by this collusion) for me had said unto him, Upon me be thy curse, my Son: Onely obey my voice, Genesis. 27.13.

Secondly, Here carnal reason for the present overtopt his faith, and sug­gested, The blessing is promised to me, and now is the time or never for me to seek it, lest my brother prevent me, and this is the most probable way of pro­curing it.

Thirdly, Here (we may be sure) Satan would not be wanting to im­ploy his utmost policy to thrust him forward. And thus was he drawn in­to [Page 84] the sinne; yet got the blessing in this sinfull method, to teach us all, that all our blessings proceed from Gods meer grace towards us in Jesus Christ and not for any worthinesse of our own: though Jacob here did that which might justly have forfeited the blessing, yet even then did the Lord graciously confer it upon him, 2. Though he feared hereby to bring a curse upon himselfe, which plainly argueth strong doubting in him; yet this hindreth not his speeding. Where observe a­gain that theoreme of the Apostle to be a solid truth, 2 Tim. 2.13. If we believe not, yet God abideth faithfull he cannot deny himselfe. Though we al­ter never so much; yet God is the same most faithfull and just in all his pro­mises and undertakings.

But setting aside this time of Jacobs temptation, I conjecture that you shal hardly find him offending in this kind either before or after: Some may aske? Did he not supplant his brother? Answ. Esau indeed termed him a sup­planter to his Father Isaac descanting upon his name Jacob which signifieth a supplanter, Gen. 27.36. saying Is he [Page 85] not rightly named Jacob? for he hath supplanted me these two times: he took away my birthright, and behold now he hath taken away my Blessing also. But learned interpreters both Orthodox and popish herein justifie Jacob and condemne. Esau. Paraeus in locum: Supplantavit fratrem non dolo malo, sed prudentiâ & divino instinctu. Thomas. 22.9.100. art 4. ad. 3. Jus primogeniturae debebatur Jacob ex divinâ electione, se­cundum illud, Mal. 1. Jacob dilexi, Esau atem odio ha­bui. Ideo (que) Esau peccavit primogenita vendens: Jacob au­tem non peccavit e­mendo, quia intelli­gitur suam vexatio­nem redemisse. Paraeus asserteth that Jacob used pru­dence, not without a divine instinct, but no sinfull guile: and againe he cleereth him of injustice in this matter, be­cause he bought not rem alie­nam, sed suam redemit; for without doubt (saith he) Esau had often offered him the birthright, and this he gathereth from those words Sell to me this day, swear to me this day, Gen. 25.31.33. q.d. Now performe to me, what thou hast often promi­sed me.

Secondly, although there is hidden guile, and may be sometimes grosse fraud (in the times of temptation) in a true Christian; yet when he dis­cerneth it in himselfe, and after the temptation is past, he alloweth not of [Page 86] it in himself, as the wicked do, e.g. Ephraim justifieth himself in his leger­demain, Hos. 12.7. He is a merchant, the balances of deceit are in his hand: he loveth to oppresse. And what saith he to this? v. 8. yet am I become rich, I have found me out substance in all my labours they shall find none iniquity in me, that were sin.

3ly The wicked continueth in this sin, as the Psalmist chargeth him; Thou givest thy mouth to evil, and thy tongue frameth deceit, Psalm. 50.19. But assoone as the Lord bringeth a soul to true repentance, either initial, or re­newed, then he confesseth his fault with sorrow and shame, as Zacheus did, Luk 19.8. If I have taken any thing from any man by false accusation, I re­store him fourfold. And Peter, after he had denied with swearing and cur­sing that he knew his master, he went out and wept bitterly, Mat. 26.70.72.75. and with David he prayeth the Lord to remove from him the way of Lying, Psal. 119.29. and thence for­ward he renounceth the hidden things of dishonesty, and walketh no longer in craftiness, 2 Cor. 4.2. but studiously [Page 87] according to the Apostles rule he put­teth away lying, and speaketh the truth with his neighbour, knowing that we are members one of another.

4ly. And though there remaineth guile in his flesh, or unregenerate part; yet is there none in his spirit, or rege­nerate part, Psal. 32.2. In his spirit there is no guile, This distinction Saint Paul maketh when he found in him­self experimentally a bitter-sweet con­trarietie, Rom. 7.18. In me, that is in my flesh (saith he) dwelleth no good thing: for to will is present with me, but how to performe that which is good, I find not, &c. and v. 22. I de­light in the law of God, after the in­ward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members.

5ly Though there be guile in him; yet (after his repentance for it) the Lord doth not impute it to him: wit­ness the royal-prophet, Psal. 32.12. Blessed is the man, whose transgression is forgiven, whose sin is covered. Blessed is he unto whom the Lord imputeth not [Page 88] iniquity, in whose spirit there is no guile. He will confess of himself, I have a treacherous heart, and false tongue, who shall deliver me from it? I will do this thing for thee, saith the Lord, which you desirest; for I have found a ransome. Oh this maketh him to cry out with the blessed Apostle, Blessed be God through Jesus Christ, Thus God dealt with the prophet Isaiah, c. 6. v. 5. Wo is me, (saith he) for I am undone, because I am a man of unclean lips, and I dwel in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hostes. Then flew one of the Sera­phims unto me, having a live coale in his hand, which he had taken with the tongs from off the altar. And he laid it upon my mouth, and said, Lo, this hath touched thy lips, and thine iniquity is taken away, and thy sin purged, v. 6.7. Here I cannot preter­mit Nathanael in my text, in whom there was rooted a very dangerous Error (as before hath been shewed) that Jesus Christ was not the right Messias, because he came out of Nazareth; yet our Lord Jesus foreseeing that after he [Page 89] was better informed, he would embrace the truth; by way of anticipation (as I may so speake) gives him this report, that he was a true Israelite in whom was no guile. Upon which wordsLaudat in eo cando­rem, in profitendâ animi sui sententiâ. Etsi vitium erat quod Nathanael of­fendebatur humili­tate patriae Christi, non mediocris tamen virtus est, sententiam suam nullo dolo malo celare, sed eam aper­te et perspicuè pro­fiteri, 2. commendat in ipso simplicitatem obsequii: Invitatus enim à Philippo, ut accedat ad Jesum, etsi videbatur non infirmun habere argu­mentum, quod Jesus non esset Messias, tamen non resistit duriter, non repugnat odiosè, sed sequitur obedientèr. Brentius dilateth thus 1. Christ saith there was no guile in Nathanael, because he uttered candidly his opini­on, 2. being invited by Philip to come and see Jesus he resi­sted not stifly, but obediently followed him, to which I add a third particular, that being convinced of his error he be­lieved readily, and constantly adhered to him for life and salvation.

By this signal,Appli­cation all fraudulent persons are detected to be none of this number of Israelites indeed, who therefore are advised in time to cast off all guile, and to repent of their former d [...]ceit for though they deceive others, and them­selves more then any; yet God cannot be mocked, Gal. 6.7. Among these self-deluders, [Page 90] we 1. meet with all such as dissemble with God; who shall get the curse for their pains, Mal. 1.14. Cursed be the deceiver, saith the Lord, who draw nigh to God with their mouthes, but remove their hearts far from him, Isa. 29.13. 2 Such as cor­rupt the word of God, mingling false­hoods with truths for sinister ends, 2 Cor. 2.17. 3 Papists who speak lies in hypocrisie, 1 Tim. 4.2. practising them­selves, and teaching others the art of lying, fall under that double dreadfull censure of our Saviour, whosoever shall break one of these least commandements much more the greatest, and shall teach men so, he shall be called the least in the kingdom of Heaven, Mat. 5.19. The Iesuites teachPar­sons miti­gat, c. 7. and 11. zanchez oper moral tom 1. l. 3. c. 6. disputat. 35. num. 13. that it lawfull to use aequivocation not only in ordinary discourse, but in very oathes even before the civil magistrate, not only about ci­vil, but also religious matters. These may passe for Saints in the Romish ca­lendar: but shall never be owned for true Christians in Gods register; yea, this their practice is condemned by the moral Heathen, who herein teach better divinity then the papists O Plutar in apoph Cic. l. 1. offiic. Plutarch [Page 91] and Cicero stigmatize Cleomenes the Lacedaemonian, who making a truce with the enemie for thirty daies, ne­vertheless destroyed their fields in the night time, alledging for his excuse, that the truce was made for daies, not nights. This, and other passages like to it, are yet extant in Cicero's Offices of former editions, but are not to be found in bookes (which I have seen) printedDiog. Melius est in [...] quàm [...] incidere, in corv [...]s quàmin parasi­tos; hi viventis ani­mum corrumpunt, illi solum mortui cor­pus. among the Papists; for their index expurgatorius hath expunged the same as he retical, 4ly. All ordinary liars, false witness-bearers, false-swearers, Sycophants and flat­terers together with all chea­ters, and fraudulent dealers, who promise and performe not, borrow and repay, not; though it be in their power to do it; who use false lights, false weights, false measures, shall never be numbred among these citizens of the new Jerusalem, unless they repent in time: for thus holy Augustin Aug. super Psa 75. Si verus Israelita in quo dolus non est: dolost et mendaces non sunt veri Israe­litae. argues against them all. If he be a true Israelite in whom there is no guile, then guile­full persons and liars are not true Israe­lites.

Obj. But some will say, Plain deal­ing is a jewel, but he shal dye a beggar that useth it. Ans. Were this true; yet better it is to dye a beggar with Laza­rus, and after death to rest in Abra­hams bosome, than to live in the grea­test plenty with Dives in this world, and to go to hell in the world to come, 2. But, Christians, leave this maxime to Machiavel, and the father of lies. For Iacob was aGen. 25.27. plain man; yet grew exceeding rich: with my staff (said he) I passed over this Jordan, and now I am become two bands, Genes. 32.10. On the contrary; wise Solomon in­spired by the spirit of truth reacheth, that wealth gotten by vanity shal be di­minished, Pro. 13.11. and again, An inheritance may be gotten hastily at the beginning, Pro. 20. but the end thereof shall not be blessed; And though the bread of de­ceit (for a while) may seem sweet to a man; yet afterwards his mouth shall be filled with gravel, Pro. 20.17. and in the end he shal find that too true, which now he will not beleeve, That he hath laboured for the wind, and when he re­turneth to go as he came he shall take nothing of his labour, Eccl. 5.15, 16. which he may carry away in his hand.

Obj. But may he not leave them with his children? A. Solomon resolveth this quaerie, Those riches perish by evil tra­vel, and he begetteth a son, and there is nothing in his hand, &c. Eccl. 5.13, 14, 15, 16, 17. Where we have 6. things observable, 1. He may think that he hath gotten riches: but he shall find that he hath laboured for the wind, 2. Those riches shall not profit him, 3. They are kept (while he hath them) for his hurt, 4. The unjust getting, and ill keeping of them shall yeeld him no bet­ter fruit then much sorrow and wrath in his sicknesse, 5. He shall carry no more out of the world, then he brought with him into the world, 6. His chil­dren shall be nothing better for them, when he is gone. Hee begetteth a son, and there is nothing in his hand. But there remaineth the last and worst thing behind, a sad reckoning for all Pro. 21.6. The getting of riches by a lying tongue is a vanity tossed to and fro, of them that seek death. They sought treasures with very great toyle: but shall find death, when they think not of it; as the silly fish seeks the baite, but meets with the hook; for these men [Page 94] seeke death eventually, not intention­ally: but, would they consider in time that while they seek seeming good things,Euseb. Emisenus hom. 3. de pascha. Remanet quod dam­nat, prae­rerit quod delectat. which perish in the using, they shall find real curses, which will abide with them for ever, they would not take somuch paines to bring perdition upon themselves.

10. Now let us proceed to our true Israelites last character, He, Nathanael-like imitateth the good examples of holy men, which is termed by the wise man, Pro. 2.20. walking in the way of good men, and keeping the paths of the righteous. Among whom Iacob is here singled out as a most eminent patterne for us. Let us therefore propound to ourselves Iacobs conversation; wherein we shall find many memorable passages, whereby all other persons may try themselves whether they be his spiri­tual sons and daughters, or no.

But before I come to particularize them, this double caution is to be pre­mised, that all things spoken and acted by this blessed Patriarch, are not to be imitated; some of his words and deeds being justly liable to animadversion and censure, as his praevarication and [Page 95] polygamie,Notanda non imi­tanda. which yet are to be noted by us; for much good may be learned out of his evils, for 1. thereby we are advertised, that there is no absolute exemplar or pattern to be found among men, except, Iesus Christ who is to be followed in all things which are recor­ded in the Gospel, and propounded for our imitation; for he onely never of­fended in word or deed, and therefore the Apostle exhorteth the Corinthians to be followers of him, even as hee al­so was of Christ,1 Cor. 11 1. 2 we must have a precept as well as a president to direct us how far or wherein we are to imitate Jesus Christ, and other holy persons: otherwise Christ himselfe is not to be imitated by us in all things without restriction; for he did many things as God and mediator, as walking upon the Sea, and dying for the sinnes of the world, wherein none of us may imitate him, 2. hence we are taught, not to conclude against ourselves or others, that there is no true grace at all where some remainders of sin are found, 3. what need we and the best men have of an advocate with the father. 4 who­soever with the Egyptians follow the [Page 96] dark side of the cloud must needs be drowned and perish, 5. and therefore we are to cast our eyes on the light side thereof, for so the Apostle, Heb. 12.1. compareth the examples of believers to the cloud, which guided the Israelites from the land of Egypt to Canaan, whereas the Egyptians following be­hind it, perished: andIsid. de summo bo­no l. 2. c. 11. Qui sanctum virum imitatur, quasi exemplar aliquod intuetur, ses (que) in illo quasi in speculo prospicit, ut adjiciat quod deesse virtuti agnoscit. Isidore resembl­eth good examples to a looking glass, wherein others may see what is defect­ive in themselves.

Instance 1 1. These things being necessarily pre­mised, let us now mind our copy set us in the text. I shall propound 13. se­veral instances 1. Jacob was a servant of the true God, and accounted it his honour to be so, Genes. 32.10. As ma­ny therefore asLuk. 6.46. call him, Lord, Lord, but do not the things which he comman­deth him, assume the name, but refuse the work, shall be reputed among the evil and sloathfull servants, who will expect to enter into the kingdom of heaven, but shall be shut out of it.

2. All that are ashamed of Christ, and [Page 97] his words, of them will he be ashamed at the last day, before his Father, an­gels, and men, Mar. 8.38.3 Those that serve Satan, and diverse lusts and pleasures, Tit. 3.3. and will not be perswaded to yeeld their members ser­vants to righteousness, unto holiness, as they have yeelded them formerly servants to uncleanness and to iniquity unto iniquity, are the bondslaves of sin and Satan, free from righteousness, and shall in fine receive the wages of sin which is death, Rom. 6.19, 20, 23. Let us therefore have grace, whereby we may serve God acceptably with re­verence and godly feare, (as Iacob did) Hebr. 12.28. Instance 2 2 As Iacob was in co­venant with God, Levit. 26.42. where God promiseth to remember his cove­nant with Iacob, with Isaac, and with Abraham: with Iacob first, because, it was established with him last, and the blessings of Iacob prevailed above the blessings of his progenitors. Genes. 49.26. So must you take hold of his co­venant, and keep it, that all his pathes may be mercy and truth to you, Psal. 25.10. All then,Isa. 56.4 that are not under this covenant, or refuse to bring their [Page 98] children to it in due time and manner, or that despise Baptisme the token of it, as circumcision was of old, Gen. 17.11. are not yet in this rank, and they who have listed their names in this ho­ly Catalogue, but profane and violate this Covenant made with the fathers Malach. 2.10. shall certainely be cut off, their iniquity shall be upon them and they shall be found among the rabble mentioned, Rom. 1.31.

Instance 3 3. Jacob was humble and lowly in Spirit, and esteemed himselfe utterly unworthy of the least of all Gods mer­cyes, and all the truth which God had had shewed him. By truth] understand the Promises which God had made and performed unto him, asLuth. in Gen 32. veritas est promissio. Luther interpreteth it, Gen. 32.10. was Jacob thus humbled, and Jesus Christ who was equall to his Father, lowly in spi­rit, and will you be proud? what have you, that you have not received, 1 Cor. 4.7? why should dust and ashes be proud? There can be no shreuder signe of an approaching fall, then elevation of spirit. This dead Flie will soon infect the whole box of the Apotheca­ries precious oyntment, and God hath [Page 99] engaged himselfe in due time to exalt them who humble themselves before him, Jam. 4.10. Away therefore with a proud heart, and high looks, which otherwise will render you abominable to God, Prov. 6.16, 17.

Instance 4 Fourthly, Jacob desired above all things, whithersoever he went, Gods presence to goe a long with him, Gen. 28.20. and better it were for us never to stir one foot further, than to pro­ceed without it, as Moses desired of God if thy presence goe not with us, carry us not up hence, Exod. 33.15. Let this teach us to acknowledge him in all our wayes, and he shall direct our pathes Prov. 3.6. As for them who say to God depart from us, we desire not the know­ledge of thy wayes, Job. 21.14. God shall in like manner abandon and dis­miss them for ever, with a malediction and say, Depart from me ye accursed into everlasting fire, and then shall they know whether God had more need of them, or they of him, and be enforced to confesse, We are justly served. But who be they that say to God, depart from us? Answ. All that desire not the knowledge of his waies. Consider [Page 100] this all you that refuse to frequent the places where his honour dwelleth, the assemblies of his people, and that neg­lect to read and meditate on his word, to get the true knowledge of his will, that you may do it; you doe as much in effect, as if you had said, Depart from us, and he that knoweth the meaning of your dealings toward him, will let you know his mind towards you, that he is well agreed to grant you your desire in your life time, even when you are dead, depart you did, and depart you shall for ever and ever; See who will have the worst of it.

Instance 5 Fifthly, Israel was both instant and constant in prayer to God, Gen. 32.24, 25, 26. he wrestled with God till the breaking of the day, and would not let him goe, till he had blessed him, and by his prevalency he obtained the Sirname, Israel. By his strength (the prophet saith) he had power with God: yea he had power over the Angel, and prevailed:Ambros. Arma no­stra sunt preces & Lacrimae he wept and made supplica­tion to him, Hos. 12.3, 4, 5.

Right prayer is an infallible cogni­zance of a genuine Christian; for who­soever shall call on the name of the [Page 101] Lord shall be saved, Rom. 10.13. 1 All here required for salvation is the right calling upon the name of the Lord, 2. far we need not to goe: the Lord is in all places, 3. none are debarred from this liberty; whosoever he or she be that call, shall speed, 4. the rewards of so small a service, as calling on his name is no lesse then salvation, 5. Gods willingnesse to hear and help us, is seen in this that he calleth upon all to call upon him, that they may be saved by him. We need not to awaken him but he wakneth us; to aske him, he is more ready to hear us, then we are to aske of him.

Quest. But what is right prayer? Answ. This is duly to be considered, for the work is honourable and profi­table, 1. the party that performeth this service aright, must 1. be righteous; for the fervent effectual prayer of the righteous availeth much, Jam. 5.16. But if I regard wickednesse in my heart God will not hear my Prayer, Psalm. 66.18.Greg. Moral. Tum cor nostrum fiduciam in oratio­ne accepit cum sibi vitae pra­vitas nul­la contra­dicit. 2. he must pray according to his will, 1 John. 5.14. This is the confidence that we have in him, that if we aske any thing according to his [Page 102] will, he heareth us, 3. our suits must be commenced to God in the name of our mediator Jesus Christ, John. 16.23. for so runneth his direction and promise joyned together: verily, verily, I say unto you, whatsoever you shall aske the Father in my name, he will give it you, 4. acceptable prayer pro­ceeds from Faith coupled with chari­ty, Mark. 11.24, 25. whatsoever ye desire when ye pray, believe that you receive them, and he shall have them. And when ye stand praying, forgive, if ye have ought against any: that your Father which is in Heaven, may forgive you your trespasses.

On the contrary, all they that do not call upon God are wicked and shall be accursed, Psalm. 14.4. for God hath threatned to pour out his fury upon the Families that call not on his name, Jer. 10.25. 2 All they that worship Idols instead of the true God,Ier. 10.25. shall be sent by him to their Idols for help if they will have any; for God will afford them neither audience nor assistance, in their time of need, Judg. 10.13, 14. ye have forsaken me, and served other Gods: wherefore I will no more deli­ver [Page 103] you: Goe and cry unto the Gods which ye have chosen, let them deliver you in the time of your tribulation 3. He that prayeth not in faith, hath no ground to thinke that he shall ob­taine any thing of the Lord, Jam. 1.6, 7. 4 He also that wanteth charity, shall want successe in his supplications, Prov. 21.13. Who so stoppeth his ears at the cry of the poor, he also shall cry himselfe, but shall not be heard: and, unlesse you forgive others, neither will your Father forgive your trespasses, Mat. 6.15.

Instance 6 6. Israel is called pater votorum the Father of vowes, because he is the first that ever we read of in Scripture who made any religious vow, Gen. 28.20. Jacob vowed a vow, saying, if God will be with me, and will keep me in the way that I goe; and will give me bread to eate, and rayment to put on so that I come againe to my Fathers house in peace, then shall the Lord be my God, v. 21. and this stone which I have set for a pillar, shall be Gods house: and of all that thou shalt give me, I will surely give the tenth unto thee, v. 22. The vow consisteth 1. of [Page 104] prayer for Gods presence, protection and maintenance, and a prosperous re­turne, 2. of a promise that God shall be his God, to worship him internally in spirit, and externally in that place to build God an house, and to give him the tenth of all his increase. And ac­cordingly he performed his vow, Gen. 35.1.3.

In like manner are we called upon to vow unto the Lord and to performe, Psalm. 76.11. But alas how little do most mind their vow in Baptism? and many make vowes, but pay not,Bernar. Epist. 2. Justè exi­gitur ad solven­dum, qui non cogi­tur ad vo­vendum. whereas it were better, that is, lesse evill, not to vow, then to vow and not to pay, Eccles. 5.5.

Sect. 8 Instance 7 Seventhly, in the same words Jacob seeketh not great things for himselfe all he desireth is bread to eat, and ray­ment to put on, to teach us that lesson which St. Paul deduceth hence, 1 Tim. 6.8. Having food and rayment let us be therewith content; many better then we, who have not had so much, have been better content. The great Apostle of the Gentiles gives us his patern as well as his precept he [...]ein, Phil. 4.11. where he proclaimeth to the Churches [Page 105] not by way of boasting, but for our imitation, that he had learned in what­soever state he was therwith to be content. If the Lord shall not give us estates sui­table to our minds, let us bring our minds to our estates, and say, The wise and loving God knoweth better than we, what condition is fittest for us, who hath taught us to aske for our dayly bread, that is, all things necessary and no more; for this is the readiest way to have more bestowed on us, as Jacob af­terwards attained to exceeding great riches who passed over Jordan at the first with his staffe onely, at his return back became two bonds, Gen. 32.10.

How great need have we all, to be­ware and take heed of pride and cove­tuousnesse, lest they discard us from among true Israelites? either of which will never suffer the heart to be con­tented.

1. The proud man] meaning the Caldean; keepeth not at home] within his own bounds but enlargeth his de­sire as Hell, and is as death, and cannot be satisfied, Habak. 2.5.

2. He that loveth silver shall not be satisfied with silver: nor he that lo­veth [Page 106] abundance with increase, Ec. 5.10. For this end, 1. Let us pray the Lord with David, Psalm. 119.36. to in­cline our hearts to his Testimonies, and not to covetuousnesse. Among the rest of Gods precepts, let us well study the tenth Commandement, wherein cove­tuousnesse is condemned, and the contrary, contentednesse is enjoyned 2. Think not that this Dropsie will be cured by increasing wealth but purge out the noxious humours with­in,Quo plùs sunt potae, plùs siti­untur a­quae. Ovi. and this distemper will be healed. 3. Make Christ your portion, with whom you are sure of all things, Rom. 8.32. as St. Paul having nothing, yet possessed all things, 2. Cor. 6.10. Thus do, and you shall find godlinesse with contentment to be better then the lar­gest Patrimony here below.

Instance 8 Jacob is a mirrour of thankfulnesse both for privative and positive mercy, for audience of prayer, preservations spiritual and temporall, as all along the story of his life you may read. I will make an altar (saith he) to God, who answered me in the day of my di­stresse, and was with me in the way which I went, Gen. 35.3. Of his children [Page 107] he saith to Esau, These are the children which God hath graciously given to thy servant, Gen. 33.5. And of his cattle, God hath dealt gratiously with me, I have enough, v. 11.

What Israel did, all the house of Israel are required to do. Psal. 135.19. Blesse the Lord, O house of Israel. O­thers will not, or cannot praise God a­right: when the Gentiles knew God, they glorified him not as God, neither were thankfull, Rom. 1.21. Hypocrites may boast themselves of a false gift, but in so doing are like clouds and wind without raine, Prov. 25.14. The proud Pharisee could say, God I thank thee, that I am not as othermen are, extorti­oners, unjust, adulterers, or even as this publicane, but went away as he came, unjustified, Luk. 18.11.14. Praise is comely for the righteous, and for them alone, Psal. 33.1. Rejoyce in the Lord, O ye righteous, praise is comely for the upright, 1. God hath blessed the house of Israel, Psal. 115.12. and they can blesse God who hath blessed them with all blessings in heavenly places in Christ But a person who is neither elected,Ephes. 1.3. nor redeemed, nor justified, nor sancti­fied [Page 108] cannot in truth blesse God either for his election, redemption, justifica­tion, or sanctification, or any other spiritual blessing, before he knoweth in some sort these things belong to him, 2. We must be in Christ, and by him offer up spiritual sacrifices, before we or our praises can be acceptable to God, 1. Pet. 2.5. 3 None else can praise God in faith, and without faith it is impossible to please God, Heb. 11.6.4. Their Instrument is in tune, their heart is ready, all the faculties of their soule are in right order, Psalm. 108.1. O God my heart is fixed, I will sing & give praise, 5. they onely have skill to play upon this instrument, Proverbs. 10.32. The lips of the righteous know what is acceptable to God and men.

Instance 9 9. Jacob sware by the feare of his father Isaac, Gen. 31.53. where, by the the fear of Isaac, is to be under­stood, God himselfe, as you see, ve se 41. where he saith to Laban, Except the God of Abraham and the fear of Isaac had been with me, surely thou hadst sent me away now empty. And hence we learne 1. that swearing is not altogether unlawfull, but may be used [Page 109] as a part of Gods worship, 2 he sware not ordinarily, till he had a weighty cause. 3 he sware by the Lord. 4 with fear and reverence, as his forme of words expresse: unlike to him (in their judgement) are such as hold it unlaw­full under the Gospel to swear at all or in any case whatsoever, as some in our dayes teach, and theIoseph. l. 2. De bello Iu­daico. c. 7. Essaeans of old who thought all oaths as bad as perju­rie, whereasIsa. 45.23. the Lord hath sworn by himself, that unto him every tongue shal sweare, even under the Gospel; for to those times the Apostle applyed that Text, Rom. 14.11. and St. Paul used oaths for confirmation of his doctrine sometimes, Rom. 9.1. Gal. 1.20.

Obj. But doth not Christ forbid us to sweare at all, Mat. 5.24.

Ans. Christ forbids all swearing by creatures, (which the Pharisees & Lyra since them held to be no sin) which is also condemned, James. 5.12. Above all things swear not neither by heaven nor earth, but if you must needs sweare, let it be by the God of truth, Isa. 65.16.

1. They that swea [...]e by any but God, are unlike to Iacob (in practice) 2. So are all common and rash swearers [Page 110] who take the name of God in vaine and may be sure he will not hold them guiltlesse. 3 for oaths the Land mour­neth, Jer. 23.10. how much more cause have they to mourn, who make the earth to mourne. 4 All that swear by the name of God, without due reve­rence to his sacred Majesty are distin­guished from the righteous and ranged among the wicked, Eccles. 9.1, 2. As is the good, (saith the Preacher) so is the sinner, and he that sweareth, as he that feareth an oath. The good man feareth even when he sweareth what he knoweth to be truth. 5 He therefore that sweareth falsely is on the dark side of the cloud, and the flying Roul full of curses shall find him out, and shall remaine in the midst of his house who sweareth falsely by the name of the Lord, and shall consume it with the timber thereof, and the stones there­of, Zach. 5.2, 3. Yet there is hope in Israel concerning this, if the party of­fending repent of his sinne with Peter speedily and seriously, Levit. 6.5. If he that hath found that which was lost, and lyeth concerning it, and sweareth falsely, restore that which he hath de­ceitfully [Page 111] gotten in the principall, & shal add a fifth part more thereto, & give it to whom it appertaineth, & shall bring his trespasse offering unto the Lord, the Priest (Jesus Christ) shall make an at­onement for him, before the Lord, and it shall be forgiven him, vers. 5, 6.

Instance 10 Israel was very mindfull of his mor­tality, reputing himselfe a Pilgrim and stranger in the world as may be easily gathered from his answer to Pharaoh demanding of him, how old he was, Gen. 47.9. The dayes of the yeeres of my Pilgrimage are 130 years; few and evill have the yeers of my life been, I have not obtained unto the dayes of the years of the life of my fathers in the dayes of their pilgrimage: out of which speech of his the Apostle gathereth, that he sought a better countrey even Heavenly. According to this our president let us account our selves strangers and sojourners with God, as all our fathers were: so did holy David, Psalm. 39.12. and let the Apo­stle's loving obtestation sink deep into our hearts, 1 Pet. 2.11. Dearely belo­ved, I beseech you as strangers and Pilgrims, abstaine from fleshly lusts, [Page 112] which war against the soule; and since we have no continuing place here, let us lay a good foundation for eternity, 1 Tim. 6 19.

But alas, how few are there who write after this copy? many put the e­vil day far from them, Amos. 6.3. and so live, as if they should live here for ever, and not see corruption, Psal. 49.9. yea, the very thoughts of death make too many more profane and dis­solute, who say to themselves, and o­thers, Let us eat and drink for to mor­row we shall dye, Isa. 22.13. little minding that after death comes judg­ment, Heb. 9.27.

Instance 11 11. Israel is an exemplar to Chri­stian souldiers, he was valiant in fight, Genes. 47.22. with his sword and with his bow he took a portion out of the hand of the Amorite, which he gave to his son Joseph above his brethren; yet in times of peace, none more harmless, quiet and patient in suffering injuries then he. As Ha­mor and Shechem confessed of him and his sons, These men are peaceable with us, Genes. 34.21. and to avoid the fu­ry of Esau his brother for quietness [Page 113] sake he fled into the countrey of Syria, Hos. 12.12. And when Shechem had defiled his daughter Dinah, and he heard of it, He held his peace, Genes. 34.5. which declareth, that he had great power over his owne Spirit. But when his two sons Simeon and Levi had without his privity slaine the Sheche­mites for deflouring their sister, how did he abhor their bloody fact and condemne them for it? v. 30. Jacob said to Simeon and Levi, Ye have troubled me to make me to stink among the inhabitants of the Land: yea, till his dying day he could not forget it; for when he blessed his sons a litle before his death, coming to these two in their order, he calleth themGenesis 49.5, 6, 7 brethren in e­vil, and detesteth with an execration their horrid crime, saying, The instru­ments of cruelty are in their habitati­ons; O my soule, come not thou into their secret: unto their assembly mine hon­our be not thou united: for in their anger they slew a man, and in their selfe will they digged down a wall. Cursed be their anger, for it was fierce, and their wrath, for it was cruel. A­gaine, let us view Jacobs admirable [Page 114] meekness and patience when Laban his father in law put blear-eyed Leah into his bed instead of beautifull Rachel, for whom he had served seven yeares all that he sayd to him, was this, What is this thou hast done to me; did not I serve with thee for Rachel? wherefore then hast thou beguiled me? here neither railing nor cursing proceeded from him, and when at his departure, Laban, of whom he had deserved exceeding wel, pursued him as a thiefe; he was provoked to wrath, and chod with Laban; yet he brake not out into any passionate distempers but mildly expo­stulateth the matter with him: yea, af­ter the unjust man had changed his wages dearly-earned ten times, he committed the matter to God.

They therefore 1. who can beare no indignities or injuries: nor will part from their right in the least sort for peace and concords sake, contrary to the Christians rule which injoyneth us that if it be possible, as much as in us lyeth we should live peaceably with all men, Rom. 12.18. but 2ly upon small provocations break out into bit­ter maledictions, sclanders and railings, [Page 115] as Micah's mother, when her eleven hundred shekels of silver were taken from her brake out into cursings; though it were her owne son who had taken them, Judg. 17.2. or 3ly. who upon any occasion small or great, study and endeavour revenge, and so take Gods office out of his hand, as the Apostle teacheth, Rom. 12.19. Dearly beloved avenge not your selves, but ra­ther give place unto wrath: for it is written, vengeance is mine, I will re­pay, saith the Lord. Therefore if thine enemie hunger, feed him; and if he thirst, give him drink, 4ly. Such as are so far from taking wrong, that they do wrong to others; like some of the Co­rinthians sharply taxed by the Apostle 1. Cor. 6.8. 5ly. Above all, they who are so far transported with rage, that in way of private revenge they commit the horrid sin of murther, as Joab slew Amasa and Abner men more righte­ous then himselfe. All these (I say) are farre from Jacobs spirit, and conse­quently are none of his spirituall seed.

Sect. 9 Instance 12 12. Israel is a worthy pattern to all, in oeconomical and family duties.

1. He was a dutifull child to his pa­rents, [Page 116] he obeyed his father and mo­ther; his father when he was decrepi [...] by reason of old age, and his mothe [...] though the weaker sex, Genes. 28.7. and for this among other his vertues his father blessed him, and his mother loved him intirely. Yea, God also blessed him, who hath made many great promises to all obedient children, Eph. 6.1, 2, 3. Children, (saith the Apostle) obey your parents in the Lord: for this is right, Honour thy father and mother (which is the first commande­ment with promise) that it may be well with thee, and thou mayest live long on the Earth, whereas God hath denoun­ced grievous threats against stubborn and unruly children, Pro 30.17. The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it: the meaning is,In cruce Corvos pascere Horat. he shall come to a shamefull end, as the common proverb importeth.

2. When Jacob was grown up to be marriageable, he was not Esau-like his owne carver to choose where he lusted▪ but submitted himself to be disposed o [...] in wedlock as his father and mother [Page 117] [...]hought good, Genes. 28.1.2. Thou [...]halt not take a wife of the daughters of Canaan (said his father Isaac to him) Arise, go to Padan-Aram, and [...]ake thee a wife of the daughters of Laban thy mothers brother, and he did so. Add to this the testimony of St Paul 1. Cor. 7.38. where he saith, the father is to give his virgin in mar­riage.

3. Iacob was a diligent and faithfull servant twenty yeares together to La­ban a fraudulent and churlish master, as he pleadeth with him for himselfe at their parting, Genes. 31.38. I have beene with thee 20. yeares, they ewes and thy shee goats have not cast their young, and the rams of thy flock have I not eaten: that which was torne of beasts I brought not unto thee, I bare the losse of all that was stolen whether by day or night. In the day, the drought consumed me, and the frost by night; and my sleep departed from mine eyes. v. 40. And he appealeth to the know­ledge of Rachel and Leah, Laban's daughters; to whom he thus spake, Genes. 31.6. ye know that with all my power I have served your father. With [Page 118] this precedent, agreeth the Apostolicall precept, Servants be subject to your ma­sters with all feare, not onely to the good and gentle, but also to the froward, 1. Pet. 2.18. not with eye-service as men pleasers, but in singleness of heart fear­ing God; and whatsoever ye do, do it heartily as unto the Lord, and not un­to men, knowing, that of the Lord ye shall receive the reward of the inheri­tance: for ye serve the Lord Christ, Coloss. 3.22.23. This may let all idle, false, purloyning servant (who like O­nesimus before his conversions do their masters harme instead of good or, who Ziba-like slander & deceive those who retained, and do maintaine them for better ends) to know, that they feare not God; nor be the servants of Iesus Christ; yet will he pay them their wa­ges, even the wages of sin, eternal death, unless with Onesimus they repent.

4. He reformed and cleansed his household and all that were with him, and brought them to the publike place of Gods worship,Gen. 35.2. Bethel. As David went with his traine to the house of God Psal. 42.4. and Joshuah professed, as for me and mine house, we will serve [Page 119] the Lord, Josh. 24.15. But how ma­ny may be found in our times who ab­sent themselves from the assemblies of God Saints, Hebr. 10.25. even upon the Lords dayes; (though no necessary impediment either of sickness, or other justifiable cause detaine them) or if they come, yet their children or servants are left to themselves to goe whither they will, and to do what they please? con­trary to the expresse commandement of God, which requires all masters with their children and servants, and all within their gates to sanctifie the sabbath.

5. He taught them before they came how to prepare themselves, charging them to cleanse themselves, and to change their garments, Genes. 35.2. that they might come with reverence into so great a presence; for holiness becometh thine house, O Lord, for ever, Psal. 93.5. So the preacher in­structeth us to keep our feet when we go to the house of God, and be more ready to heare than to give the sacrifice of fooles, Eccl. 5.1. whereas many consi­der not that they do evil when they lend God their bodily presence in his [Page 120] courts; though they lay not aside ma­lice, and all guile, and hypocrisies, and envies, and evill speakings as God commands 1 Pet. 2.1. and that is the reason, why many joyne with others in praying and hearing, and it profits them not neither are they accepted with God, as Cain offered up sacrifice as well as Abel, but God had respect to Abel and his sacrifice, but to Cain and his sacrifice he had no respect, Genes. 4.4, 5.

6. Among other sins Iacobs care was, that they should put away their idols, Genes. 35.2. put away (saith he) the strange Gods, that are among you; and they gave unto him all the strange Gods which were in their hands, and all their ear-rings which were in their eares, and he hid them under an oake that they might never be found againe v. 4. In like sort the Lord enjoyneth, his people to abolish all the reliques of idolatry, Deut. 7.25, 26. The graven images of their Gods, shall ye burn with fire; thou shalt not desire the sil­ver or gold that is on them, nor take it unto thee, lest thou be snared therein: for it is an abomination to the Lord thy [Page 121] God neither shalt thou bring an abo­mination into thy house, lest thou be a cursed thing like it: but thou shalt ut­terly detest it, and thou shalt utterly abhor it, for it is a cursed thing. O that this most strict charge were well re­garded by all, even such as are called protestants, then would they quickly remove out of their houses and closets all popish pictures of Christ, the Vir­gin Mary, and other Saints and an­gels, and sacrifice them to the flames, before they be cast themselves into the lake of fire and brimstone. Here let not any of them think that the sorry di­stinction of the Rhemists between the images and pictures of heathenish Gods and the true God, and Christ,Rhemish on 1 Iohn wil a­vaile any thing. Sect. 5 For the commande­ment runs, Thou shalt not make to thy self the likeness of any thing in heaven above, or the earth beneath. And they are Christians to whom Saint John writeth 1 Joh. 5.21. Having in the former v. layd down, that it is life e­ternal to know the true God aright he closeth his Epistle, Little children, keep your selves f om Idols. Amen. Keep your selves not onely from the adoration of [Page 122] them, but from the Idols themselves, the making, the having, the keepin of them is condemned, as Tertullian expoundeth these words, keep your selves from Idols, that is, not onely from their service, which he calleth I­dolatry, but fromAb ipsâ effigie eo­rum, indig­num enim ut Imago Dei vivi imago i­doli & mortui siat Lactan. l. 2. c. 19. Non est dubium, quin religio nulla sit, ubicunque simulacrum est. the very Image of them. Lactantius also affirmeth that there is no Religion, wheresoever any Image is. AddEphih epist, and Joan episcop Hie­rosoll. to these, the practice of Epiphanius who tore in peeces the Picture of Christ painted in a cloth, hanging up in a Church at Anablath against the Authority of Scripture.

7. Jacob loved his wife Rachel most intirely, Gen. 29, 30. So are all hus­bands commanded to love their wives, as Christ loved his Church, and gave himselfe for it, Eph. 5.25. and he is so far from being a true Israelite, that he is no man, who hateth his own flesh verse. 29. as they do who in stead of nourishing and cherishing their wives, are bitter and churlish to them, as St. Paul's phrase is, Col. 3.19. By flesh understand the wife in this place, so [Page 123] saith God at the first institution of marriage, a man shall leave his Father and mother, and shall cleave unto his wife; and they two shall be one flesh, Gen, 2.24.

Yet notwithstanding Jacobs great love to Rachel when she grew impetu­ous through envy to her Sister, and male contentednesse for want of chil­dren, and brake out into distempered offensive words to God, saying to him, Give me children, or else I dye, Jacobs anger was kindled against her, and he sharply rebuked her saying, Am I in Gods stead, who hath withheld from thee the fruit of the womb, Gen. 30.1, 2. So let not the love of the persons of our dearest friends so far blind our eyes, or stop our mouths, as to make us con­nive at their faults, or to spare to repre­hend them for the same; for then should we turne to be their enemies, Levit. 19.17. Thou shalt not hate thy brother in thine heart (saith God) thou shalt in any wise rebuke thy neighbour and not suffer sin upon him. The like may be truly affirmed of withholding due correction from our children when they deserve it, Prov. 13.24. He that [Page 124] spareth his rod, hateth his Son: but he that loveth him, chasteneth him be­times.

8. As Jacob was most carefull for the soules of his wives and children; so was he not improvident for their outward estates, and comfortable sub­sistance in this present life; no lesse do his words to Laban import, Gen. 30.30. Thou knowest how I have served thee all the while since my first com­ming. Now when shall I provide for mine owne house also? Usually very nature teacheth men to be provident for their posterity, for Children (saith the Apostle) use not to lay up for the Parents, but the Parents for the Chil­dren, 2 Cor. 12.14. But it is Grace, not nature, which teacheth us here how to keep within the right bounds of moderation, that we lay not up Cur­ses for our Children in the roome of blessings: as all wicked and unjust dealers do; who get riches to lay them up for their Children, but God layeth up their iniquity for their off-spring Job. 21.19. Some there are in these last and perilous dayes, who (being with­out naturall affection, as was long since [Page 125] foretold, 2 Tim. 3.3.) do run into the contrary extreame, and take no more care of their wives, and Children, then the Ostrich doth of her eggs, which she leaveth on the earth, and forgetteth that the foot may crush them, or that that the wild beasts may break them, and she is hardned against her young-ones as though they were not hers, Job. 39.14, 15.19. This Ostrich is an em­bleme of a debosht spendthrift, who wa­steth his time and meanes in riot and revelling, in whoring, gaming, surfit­ting and drunkennesse, like the Prodi­gal, Luke. 15.13. nothing regarding what becommeth of wife or Children: nay, he is worse then the Prodigal, for we read not that he had either wife or child: againe he is worse then an infidel, as the Scripture determi­neth, 1 Tim. 5.8. If any provide not for his own, and especially for those of his owne house, he hath denyed the faith, and is worse then an infidel.

Instance 13 Israels life we have seen to be well ordered in holynesse towards God, and righteousness towards men, let us now attend him to his deaths-bed, and there shall we see his end to be like his life: he [Page 126] dyed in the faith, praying, and blessing his sons, Heb. 11.13.21. Perseverance in grace is the last and surest badge of a true Israelite which sets the Crown upon his head, Revel. 2.10. He that is faithfull til death, shall receive a crown of life, whereas they that begin in the spirit and end in the flesh, who fall a­way with Demas for worldly profit 2 Tim. 4.10. or for fear of persecution shall loose their reward, Prov. 14.14. The Apostate or backslider in heart shall be filled with his owne wayes. It had beene better for such never to have known the way of righteousnesse, then after he hath known it, to turne from the holy Commandement delivered to him, 2 Pet. 2.22.

Sect. 10 Thus have I transcribed in this large use of information an authentick Copy of the true Israelite, blessed is every one who writeth after it. I have also for the greater perspicuity (for contraries illustrate one the other) laid down who they are that deviate and swerve from this holy standard.2 Ʋse for terror.

Branch. 1 By all this which hath been delivered to you and proved, it will evidently appeare that there are but few, yea very [Page 127] few Israelites indeed, under Heaven:Jer. 5.1: For runne through the City, A Reca­putulation. yea through the world, and see what swarms and multitudes there are, of Ignorant per­sons, yea grossely and wilfully igno­rant men and women, 2. of unbelievers and misbeleivers, 3. Of impenitent wretches, yea opposers of the doctrine of Repentance, 4 Of such as make lit­tle conscience either of their thoughts or words. 5 Of such as despise Gods word, and hate Gods people, 6 Of such as love the applause of men more then the praise of God alone, 7 Of Hypo­crites, Lyers, Jugling Equivocators, base flatterers and deceivers, 8 Of such as like Jehojakin swerve from the gra­cious examples of holy men, Jer. 22.15, 16, 17. Or Ahaziah like follow the counsels and walke in the wayes of the wicked, 2 Chron. 22.3.4, 5.

As 1 of such who choose rather to be the servants of sin and Satan: then of God and righteousnesse, 2 who are covenant breakers with God, 3 proud and arrogant spirits, 4 forsakers of God, 5 who call not upon God dayly, and duly in private, and with their fami­lies, upon whom the Lord hath threat­ned [Page 128] to poure out his fury, Jer. 10.25. and yet alas! how many families are there in every Town & City that make little or no conscience of family pray­er, 6 covetuous and malecontented murmurers, 7 unthankfull soules, 8. rash, false-swearers, and such as swear by creatures instead of God, 9 who put the evill day far from them, 10. such as are contentious and injurious, much more Murtherers, Raylers, Cursers, 11 Stubborn and Disobedient Children with all false purloyning servants, 12 neglecters of Gods publick worship, with all Idolaters, 13 unnaturall pa­rents, and bitter and cruell husbands, 14. Apostates and backsliders. All these together with all sorts of men women and children, by nature of what nati­on or condition soever they be are as yet forreigners to the Common-wealth of Israel, Eph. 2.12. and have neither part nor portion in all or any of the honour or happinesse which appertains to true Christians, and if they conti­nue in the state wherein they are, till death, the wrath of God shall surely seize and abide upon them for ever.

Branch. 2 Secondly, This might serve (though [Page 129] I know nothing can serve to convert any till the Lord take away the scales from their eyes, and hard­ness from their hearts) to take downe the pride of all unbelieving and carnal Jewes, who call themselves the holy seed, the people of God, Israelites, and the children of Abraham, whom Iohn Baptists reproves, Mat. 3.9. for have­ing so much as a thought to say, we have Abraham for our father and our Saviour proves them to be degenerate, Ioh. 8.39. by this demonstrative ar­gument, If ye were Abrahams children, ye would do the works of Abraham: But ye do not the works of Abraham: therefore you are not Abrahams chil­dren, but of your father the devil, v. 40, 41, 42. And Saint Paul in sundry places disproveth them by distinguish­ing between right and titular Iewes, Rom. 2.17.25, 26, 27, and between children according to the flesh, and children according to promise, Rom. 9.6. They are not all Israel which are of Israel (saith he) neither because they are the seed of Abraham, a e they all children, v. 7. But the children of the promise are counted for the seed. And [Page 130] this distinction is held forth in the old Testament, as a most certain truth from the beginning: for, king Saul an Israe­lite according to the flesh of the tribe of Benjamin, 1 Sam. 9.1, 2. is yet by the spirit of God termed an heathen, Psal. 59.5.8. compared with the title of the Psalm; for Saul was an Israelite by de­scent, but an heathen in his manners. On the other side, Ithra was an Ishmae­lite by birth; for so he is called; 1. Chron. 2.17. and yet is he termed an Israelite, because he was a proselyte, or an Israelite by grace, 2 Sam. 17.25. And unless all the rest of Abrahams pos­terity can demonstrate their descent from Abraham, to be spiritual as well as carnal, all the benefit they shall gaine thereby will be the greater indig­nation and wrath, as Paul hath fore­told, Rom. 2.8, 9. Tribulation and anguish shall be upon every soul of man that doth evil, of the Iew first, and also of the gentile.

Ʋse 3 3ly. This serves for direction, and consolation to them who among Iewes or Gentiles will follow this direction.Direction.

Quest. If any here demand, Is there not then any door of hope left for all [Page 131] those who are excluded out of the number of true Israelites, as yet, by the foregoing characters and instances.

Answ. Yes, there is hope in Israel concerning these; not onely the Iewes, but also the sinners of the Gentiles; by nature, as scripture stileth them, Gal. 7.15. But this hope and consolation is propounded only conditionally. To begin with the Iew, there is hope layd down for him that he may be graffed into Christ upon this condition that he become a true believer on his name, as the great Apostle of the gentiles decla­reth, Rom. 11.23. They also,Rom. 11.23. if they bide not still in unbelief, shall be graffed in: for God is able to graffe them in again. Then come to the gentiles yea take the worst in all the series or pack of them who is alive, or hereafter shall live in this world, there is a conditional ground of hope & comfort for every one of them, (except they have committed that unpardonable sin against the holy Ghost) for they may become Israelits by grace and so be made partakers of the highest priviledges and forementioned glory. For blessed be the Lord of the whole earth, as he is entituled, Psal. 95.5. He hath,

[Page 132]1. Prophesied of the conversion of the Gentiles; that they shall come unto him from the ends of the Earth. Jerem. 16.19, 2 Sam. 22.44, 45.

2. He hath invited all the ends of the earth to looke unto him and be saved, Isa. 45.22.

3. He hath promised that in Abra­hams seed all the nations of the earth shall be blessed, Genes. 22.18. and that all the ends of the world shall remember and turne unto the Lord, and all the kindreds of the nations shall worship be­fore him for the kingdom is the Lords: and he is governour among the nations, Psal. 18.27, 28. and in him shall the Gentiles trust, Isa. 11.10.

4. Many fervent prayers have beene made on our behalf for this end, recor­ded in the oracles of God witness Noahs prayer, God perswade Iaphet to dwell in the tents of Shem, Genes. 9.27. and the Churches supplications in after ages, Psal. 67.2, 3, 4, 5. Cantic. 8.8. &c.

5. From the beginning, the Lord gave to his son Iesus Christ the hea­then for his inheritance, and the utter­most parts of the earth for his possession, Psal. 2.8.

[Page 133]6. Some of the Gentiles in all ages have beene brought in, to embrace the faith, as Rahab the harlot, Jam. 2.25. Ruth the Moabitess, Ruth. 3.11. and the widdow of Sarepta, Luk. 4.26. with many others forerunners of the residue of the heathen in the fulness of time to be brought home to Christ.

7. God gave his son to be a light to the Gentiles, as well as the glory of his people Israel, Luk. 2.30.

8. When our Saviour Christ the Lord was newly born, the Angel brought to the shepheards glad tydings of great joy, appertaining to all people, Luk. 2.10.

9. The precious blood of the Lamb of God was shed to take away the sin of the world, Joh. 1.29 and he is the propitiation for our sins (saith Saint John) and not for ours onely, but also for the sins of the whole world▪ 1 Joh. 2.2.

10 By the death of Jesus Christ the middle wall of partition is broken down, who abolished in his flesh the enmity, for to make in himself of twain one new man, so making peace, Eph. 2.14, 15.

This is to be accounted an unspeak­able mercy to us sinners of the Gen­tiles.

1. It is such a mercy as was denyed to all nations, that ever lived before Christ, excepting some few persons whom God looked upon with an eye of ex­traordinary compassion above others, Deut. 7.6.

2. Before this, it was unlawfull for a Jew to keep company with, or come unto one of another nation, Act. 10.28.

3. The Apostle Paul calleth this mercy to us a great mystery, Rom. 11.25. whereof he could not make mention without great admiration of Gods sin­gular goodnesse towards us, Rom. 16.25, 26.

4. The prophecies which St. Paul al­ledgeth for the proof of the truth here­of call upon us for our joy and thank­fulness, Rom. 15.9, 10, 11. Rejoyce ye Gentiles with his people. And again, Praise the Lord all ye Gentiles, and laud him all ye people: and the Apostle sheweth there, that it was the end which God aimed at, in granting this favour to us, that the Gentiles might glorify God for his mercy, as it is writ­ten, [Page 135] for this cause I will confess to thee among the Gentiles, and sing unto thy name.

5. The godly Jewes were exceeding thankfull for their election and exalta­tion above all others, and excited one another to render praise for it, Psal. 135.3.4. Praise ye the Lord, for the Lord is good: sing praises unto his name, for it is pleasant: for the Lord hath chosen Jacob unto himselfe and Israel for his peculiar treasure. And shall we be unthankfull now, since he hath written upon their posterity Loammi ye are not my people, and I will not be your God, Hos. 1.9. and in their room he hath made us a cho­sen generation, a royall priesthood, an holy nation, a peculiar people, that we should shew forth the praises of him who hath called us out of darknesse in­to his marvellous light; which in time past, were not a people, but are now the people of God, which had not ob­tained mercy, but now have obtained mercy, 1 Pet. 2.9, 10. What great cause of joy did this administer to the beleeving Gentiles at their first hear­ing of it? Act. 13.48.

[Page 136]6. St. Paul held it a gift of the grace of God given him that he should be made a minister of the Gentiles to preach among them the unsearchable riches of Christ, Eph. 3.7, 8. being glad to be our servant.

7. This mystery that the Gentiles should be fellow heirs, and of the same body, and partakers of the promise in Christ by the Gospel, in other ages was not made manifest to the sons of men, (so fully, for the believers before could not be altogether ignorant of a thing so often prophesied of) as it is now revealed unto his holy Apostles and prophets by the Spirit, Eph. 3.5. and by them to his Saints, Col. 1.26.27.

8. This mysterious mercy was after Christs ascension, first revealed to Pe­ter by vision from heaven, whereby God taught him not to call any man common or uncleane, Act. 10.11. whereupon he conformed his demean­nour towards the Gentiles accordingly, and went immediately and preached the Gospel toLorinus in Act. 10.1. ait, Cornelius Italus fuisse vi­detur, quia centurio cohort is Italicae. Bozius existinart eum è nobili­ssimâ Corneliorum Romanâ familiâ fuisse. Cornelius and his com­pany [Page 137] saying, Of a truth, I perceive that God is no respecter of persons, but in every nation, he that feareth him, and worketh righteousness is accepted of him, Act. 10.28.35. whereas before this, he thought it utterly unlawfull to have conversed with them, as he there declareth.

9. As Moses had foretold the rebelli­ous Jewes, that he would move them to jealousie with those which are not a people, I will provoke them to anger with a foolish nation, Deut. 32.21. which the Apostle applieth to this various manner of Gods dispensation of his grace to the sons of men, Rom. 10.19. so it fell out upon this occasion Act. 13.45. when the Jews saw the multitudes gathered together to hear the Apostles doctrine, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming, Acts. 13.45. But Paul and Barnabas wax­ed bold, and said, It was necessary that the word of God should first have beene spoken to you: but seeing ye put it from you, and judg your selves unworthy of everlasting life, lo, we turne to the Gen­tiles [Page 138] for so hath the Lord commanded us, saying, I have set thee to be a light to the Gentiles, that thou shouldest be for salvation unto the ends of the Earth: and when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life beleeved, v. 46.47.48. whence note, that if our happiness pro­voke the Iewes to jealousy and envy, their envy ought to provoke us to the greater gratitude, and readiness to re­ceive the grace of God rejected by them, and brought to us.

10. The blessed angels rejoyce on our behalf to see the prophecies and pro­mises of conversion fulfilled in us, 1. Tim. 3.16. 1 Peter. 1.12. and have not we much more cause to rejoyce, and magnify the Lord for his goodness and truth towards ourselves.

Indeed this honour and prerogative is ever to be granted to the Iewes above all nations, of whom as concerning the flesh Christ came, Rom. 9.5. to be God's first born, Exod. 4.22. and to them was the Gospel first sent, Act. 13.46. But since some of them are broken off through unbelief, we must be graffed [Page 139] in amongst them, before we can par­take with them of the root and fatness of the olive tree; yet this now is our happiness; though we be a wild olive tree by nature we may be graffed in, and partake of the root and fatness of the true olive. And since nothing with­out us can hinder us: oh! let not im­penitency and unbelief within debar us from it.

Sect. 11 Ʋse 4 Use. So I passe on to a word of ex­hortation,Of exhortation. 1 Branch 1. to all in general to la­bour above all things, without delay by faith and regeneration to become denizons of the city of the living God, the heavenly Ierusalem, Heb. 12.22. As many of the Persians became Iewes, when they saw how great things God had done for his people, Esth. 8.17. and Zacheus by receiving Christ into his heart, as well as into his house was made a son of Abraham, Luk. 19.9. It is not much materiall to determine whether Zacheus was a Iew by lineall descent or no, this matter being con­troverted by interpreters Chrysostom, and diverse others after him conceiving thatBona­vent. in Luc. Fili­us erat non carne sed fide. Stella in loc. Alie nigena imitati­one mo­rum fa­ctus est filius. Zacheus was by his originall a [Page 140] Gentile, and now by conversion became a son of Abraham. Chem­nit. Harmon. c. 137. Chemnitius thought otherwise, and let it be gran­ted, that he was a Iew by Descent; yet certain it is, he was no true Israelite before now, that is, he was not the child of God adopted by special grace before his conversion. For all are not Israel, which are of Israel, Rom. 9.6.

If the Israelites priviledges formerly laid down in my arguments cannot prevail with him who readeth or heareth them,Motives. truely he is unworthy to have any more spoken to him: but be­fore I can hope to perswade men, I must begin with God, who onely can per­swade the heart. O thou great Captain of the host of Israel, who hast the key of David, that openeth and none can shut, and shutteth and none can open; be graciously pleased to exercise thy great power and infinite mercy in working upon the hearts both of the writer and reader of this treatise to an­swer this thy call, that of wild olives by nature, we may be graffed into Je­sus Christ, and may become trees of righteousness, the planting of the Lord that thou mayst be glorified in us and by us, and we with thee.

Alas! Lord, what can a weak mans words availe, where the word of the [...]ving God is rejected? The arguments [...]re full of power, but the hearts of the [...]hildren of men are full of obstinacy, [...]nless thou raisest the dead, and crea­ [...]est clean hearts no good can be done. [...]end therefore thine irresistible Spirit [...]o convince and convert us, give new [...]yes and new eares, and renew a right [...]pirit within us, then shall we heare [...]nd see, and run to joyne ourselves, who have formerly beene sons of the [...]ranger) to the Lord, and to thy people. [...]hou who gatherest the out casts of Is­ [...]ael, remember thy promise to gather [...]thers to thee, besides those that are al­ [...]eady gathered. Save us, O Lord our [...]od, and gather us from among the [...]eathen, to give thanks unto thy holy [...]ame, and to triumph in thy praise,Isa. 56.7, 8. [...]sal. 106.47.

Now if after prayer to God, teares [...]ould move you, whose good is here [...]tended, they should not be wanting. beseech you by the teares and preci­ [...]s blood of Iesus Christ to grant me is desire not for any thing from you [...] my self, but for the salvation of [Page 142] your own soules, that you lay these things deeply to heart.

Is it nothing to you to have lived so long without Christ, being aliens from the Common-wealth of Israel, and strangers from the Covenants of pro­mise, having no hope, and without God in the world, Eph. 2.12.

Dare you continue in this estate, sinc [...] you know not how little time you hav [...] to live, before you goe hence, and be n [...] more seen. Is not God a portion wort [...] having? is not his love worth imbra­cing? feare you not the torments o [...] Hell? doe you not value the joyes an [...] glory of Heaven. Return a candid an [...] sober Answer to these Questions, whic [...] God himselfe, (and not I,) propoun [...] unto you. Say in good earnest to him Lord enable us, and we will becom [...] true Israelites, and then I assure you [...] his name, and in the word of trut [...] God will be your God, and the Go [...] of your seed, he will love you free [...] unto the end, the second death sha [...] have no power over you: feare not, is your Fathers good pleasure to gi [...] you the Kingdome, Luke. 12.32. wh [...] shall I say of the blessed spirit of grac [...] [Page 143] he stands at the door of your hearts and knocks, if you will hear his voyce and open the door, he will come into you, and sup with you, and you with him, Revel. 3.20. And judge righte­ous judgment, whether is it better to walk in that double Aegyptian dark­nesse of errors and manners, or to be children of light, 1 Thess. 5.5? whe­ther is it more eligible to be dead in trespasses and sin, or to heare the voyce of the Son of God, and live the life of grace, here, and the life of glory here­after, John. 5.25? Whether is it safer to be the friends of God, or his cursed enimes, to have fellowship with God or devils; yea, to be Gods sons and daughters, or children of the devill? for you must needs be, either of the former or the latter sort of these. I call Hea­ven and Earth to record this day, that I have set before you life and death, blessing and cursing; therefore choose life, that you and your seed may live, Deut. 30.19. Thus shall you be free in­deed, free from all evill, and free to all good spiritual and eternal: for Jerusa­lem which is above is free which is the mother of all true believers, Gal. 4.26. [Page 144] what vast summs of money doe some forego to purchase freedome in some great City, as the chiefe Captain did to be made free in Rome, Acts. 22.28. But all the money in the world will not purchase any freedome in this City, the spiritual Jerusalem; you must either be born in Sion, or you can never be free here: againe, men may confer political freedome, as king Saul promised to make his house free in Israel, who should kill Goliath, 1 Sam. 17.25. but none can confer this spiritual freedome, but the Son the great King of Heaven, John. 8.36.

Lastly, if the Queen of Sheba pro­nounced Solomons men happy, and twice happy, for standing continually in his presence, and hearing his wise­dome, 2 Chron. 9.7. how much more happy is it for us to draw nigh to God, Psalm. 73.28. Herein the children of Israel surmount all people in the world besides, for they onely are neere to him, Psalm. 148.14. and as dear as the Ap­ples of his own Eye, Zachary. 2.8. And as they are neer and dear to him, so is he nigh to them, to hear them when they call, Psalm. 145.18. and to [Page 145] save them in all times of their distresse, Psalm. 85.9. Israel of old gloried in this priviledge, Deut. 4.7. what Na­tion is there so great, that hath God so nigh unto them, as the Lord our God is to us in all things which we call up­on him for; and were it now impossible for us to have him as neere to us, as he was to them, our case were miserable: but blessed be God, as he hath com­manded us to draw nigh to him, so he hath promised to draw nigh to us also, Jam. 4.8. But of all others shall we be most miserable; if we would not o­bey this his Command of drawing nigh to him, that he may fulfill his pro­mise, and draw nigh to us; for they that say to him now depart from us, shall heare him say to them at the last day, Depart from me ye accursed into everlasting fire.

Sect. 12 For the Lords sake therefore remove all impediments that hinder you from becomming Israelites indeed. Impedi­ments. What these lets and remoraes are I shal brief­ly lay down: O! that you could as soon overcome them.

These impediments are either exter­nal or within your selves.

1 Their smal num­ber.The 1. externall Let, is the paucity or fewnesse of their number. But doe not you know, that ordinary stones are more rife than orient Pearls? and is not a precious stone the more valuea­ble and excellent, by how much the more rare it is? These are the Lords Jewels, whereas all other are but like lumber in the house, Mal. 3.17. They shall be mine, saith the Lord of Hostes (who best knoweth the true value of the children of men) in that day when I make up my Jewels, and I will spare them, as a man spareth his own Son that serveth him. Isaac was no lesse dear to Abraham, because he had many servants to one Son: so God set his love upon Israel, though they were the fewest of all people, Deut. 7.6, 7. 2.2. Impe­diment their out­ward meaness. Neither let their outward meaness of­fend you; for then, as many of the unbe­lieving Jewes were offended with Christ Jesus their head for this very cause, Mark. 6.3. so if you had lived and seen him in the daies of his flesh, you would have been offended at him also. As the evangelicall prophet foretold, Isa. 53.2, 3, he shall grow up as a root out of a dry ground; he hath no forme nor [Page 147] comelinesse: and when we shall see him, there is no beauty that we should desire him. He is despised and rejected of men, a man of sorrowes, and ac­quainted with griefe: and we hid as it were our faces from him; he was despised and we esteemed him not. Are they poor in the world? Hear­ken, saith James, my beloved brethren,Jam. 2.5. Hath not God chosen the poor of this world, rich in Faith and heires of the Kingdome, which the Lord hath pro­mised to them that love him, Jam. 2.5. Doe they seem to you to be simple, weak and base, give eare to another A­postle: See your calling, brethren, how not many wise men after the flesh, nor many mighty, nor many noble are cal­led, 1 Cor. 1.26. not many wise mighty, and noble (saith he) yet some such are called, and therefore are they wise mighty and noble, because God hath called and chosen them. Right No­ble are they; as the Bereans are called, more noble then others, because they received the Word with all readiness of mind: Truly wise are they; in as much as Jesus Christ is made of God to them wisedome: And no lesse m [...]ghty be they; [Page 148] for the Lord Jehovah is their everlast­ing strength, who trust in him for ever, Isa. 26.4.

3. The worlds contrariety to them.3 Let none like worse of them because the world hateth them, speaketh evil of them, and persecuteth them; for so did the wicked of old, Psalm. 83.4. Come, said they, and let us cut them off from being a nation: that the name of Israel may be no more in remem­brance.

1. Hatred.1. Doth the world hate them? mar­vell not at it, 1 John. 3.13. 2 Christ hath foreshewed his disciples that it must needs be so, and the Scripture must be fulfilled, Mark. 13.13. ye shall be hated (not of some, but) of all men for my names sake: but he that shall in­dure to the end, the same shal be saved. 3. he rendreth the reason of it in his prayer to his father, John. 17.14. I have given them thy word, and the world hath hated them, because they are not of the world, as I am not of the world, 4. for their encouragement he giveth them to understand that it hated him before it hated them, John. 15.18. and can we expect better entertain­ment then our Lord? 5. none hate them [Page 149] but such as are the children of the de­vil, as God hath revealed to his elect from the beginning, Gen. 3.15. I will put enmity (saith God to the Serpent) between thee and the woman, between thy seed and her seed, 6. they that hate the righteous shall be cloathed with shame & dishonour, Psalm. 35.26.7 God hath sworn to deliver all that fear him out of the hand of all that hate them, Luke. 1.71.74. 8 The Lord shall ap­pear one day to their joy, and their ene­mies confusion, Isa. 66.5.

Secondly,2 Repro­ches. be not deterred from en­tring into the way of holinesse for fear of cruel mockings, grievous reproaches & calumnies of wicked men; for 1 1. their tongues are set on fire of Hell, Jam. 3.6. and they cannot but run when the devil driveth them, 2 2. They are a ge­neration of Vipers: how then can they being evill speak good things, Mat. 12.34. 3 3 Christ hath made it a note of an execrable person, when all men speak well of him, saying to such, wo unto you, when all men speak well of you, for so did their fathers to the false prophets, Luke. 6.26. 4 4 Christ himselfe escaped not the scourge of the [Page 150] tongue, nor was there ever any more lashed therewith than he, who is most-worthy to be praised for all eternity 2 Sam. 22.4. whence he inferreth, Mat. 10.24, 25. The Disciple is not above his master, nor the servant above his Lord, It is enough for the disciple, that he be as his master, and the servant as his Lord: if they have called the Ma­ster of the house Beelzebub, how much more shall they call them of the house­hold, 5. Fear them not therefore, for there is nothing covered that shall not be revealed; and hid, that shall not be known, verse. 26. that is, God in due time will set all to rights. The Apost­le having respect to this, distinguisheth between Gods judgment and mans judgement or day, as it is in the greek Text, & saith, with me it is a very small thing that I should be judged of you, or of mans judgement: but he that judgeth me, is the Lord. Therefore he exhorteth us to judg nothing before the time, untill the Lord come, who both will bring to light the hidden things of darknesse, and will make manifest the counsels of the hearts: and then shall every man have praise [Page 151] of God, 1 Cor. 4.3, 4, 5.

3,3. Suffe­ring from Gods im­mediate hand. Be not discouraged by reason of the sufferings of Gods chosen in this life either from Gods immediate hand but consider in your hearts, that as a man chasteneth his son so the Lord cha­steneth his people; Deut. 8.5. for blessed is the man whom he chasteneth, and teacheth out of his Law, Psalm. 94 12. and, If you indure chastening, God dea­leth with you as with his sons, but if you be without chastisement whereof all are partakers, then are you bastards and not sons, Heb. 12 7, 8. That which moveth God to correct his children is love, and his end is their own pro­fit; for though afflictions seeme for the present not to be joyous, but grievous; neverthelesse afterward they yeeld the peaceable fruit of righteousnesse to them that are exercised thereby.

Or from men, Or men. as Gods instruments permitted for their tryall either to de­prive them of their meanes, outward comforts, and relations: but readily forgoe all for Christ, who hath assu­red u,s that every one that forsaketh houses, or brethren, or sisters, or father, or mother, or wife, or children or lands, [Page 152] (together with liberty, and life it self) for his names sake shall receive an hun­dred fold, and shall inherit everlasting life, Mat. 19.29. Usurers put out their mony after the rate of an hun­dred for six to the great hazard of their souls, but here you may have an hun­dred for one, from a sure hand with the salvation of your souls to boot.

Quest. But how do those who lose any thing, especially their lives for Ie­sus Christ, receive an 100. fold in this world?

Answ. Appreciative, they receive that which is an hundred times of more worth then all that they lose. And for a fuller Answer. I refer you to the learned and ancient father Jerom in loc. tom. 9. who first layeth downe the exposition of some millenaries on these words and refuteth the same, and then gives us his owne judgment on them. Ex occasione hujus sententiae quidam introducunt mille annos post resurrectionem, dicen­tes, tunc nobis centuplum omnium re­rum quas dimisimus et vitam aeter­nam esse reddendam. Quòd si in caeteris digna sit promissio, in uxoribus appareat turpitudo, ut, qui unam pro Domino di­miserit, [Page 153] centum recipiat in futuro. Sen­sus igitur, iste est. Qui carnalia pro Sa vatore dimiserit, spiritualia recipiet, quae comparatione et merito suî quasi parvo numero centenarius numerus comparetur.

Or to raise up bitter persecutions a­gainst them, for feare whereof many durst not joyne themseves to the Apostles Act. 5.13. and others who receive the seed of the word (as it were) into stony places, hearing and anon receiving it with joy; yet not having root in themselves, endure for a while: but af­terwards when tribulation and perse­cution ariseth because of the word, by and by they are offended, Mat 13.20.21. For prevention hereof consider that ere long the case shall be altered, that God shall recompense tribulation to them that trouble you, and if you be of the seed of the Iews, as Zeresh said to Haman of Mordecai, they shall not pre­vaile against you, but surely fall before you, Esth. 6.13. and the same righte­ous God, who hath already pronoun­ced them blessed who are persecuted for righteousnesse sake, withall affirm­ing that theirs is the kingdom of heaven [Page 154] Mat. 12.10. will both enable you to endure stedfast to the end, and in the end give you rest with Christ, 2 Thess. 1.7. for if we suffer with him, we shall be also glorified together. There­fore reckon (with the Apostle) that the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us, Rom. 8.17.18.

Sect. 13 4. Satan will ever be sure to stand up against Israel as he did in Davids time,4 Impedi­ment, Satan. when he provoked him to num­ber the people 1 Chron. 21.1. His grand and constant designe ever hath been, estill is, and will be to keep, soules from entring into this fold of Iesus Christ.

1. By raising up odious reports of the holy way as well as of the professors of it, that none may seek after it; as when Paul spake with the chief of the Iewes at Rome and told them that for the hope of Israel he was bound with that chain, which was then upon him, they answered him, As concerning this sect, we know that every where it is spoken against, Act. 28.20, 21.

2ly. By keeping (to the utmost of his [Page 155] power) the true preachers of the Gos­pel from declaring and making known to the churches the excellency of this way even the beauty of holinesse; as he hindred Paul from coming to the Thessalonians; though he endeavoured it with great desire, 1 Thess. 2.17.18.

3ly. By raising up false teachers, and fitting and furnishing them with all possible dexterity to raise up disaffect­ion in the hearts of all sorts against the truth, and such as publish the same, 2 Thess. 2.9.10.

4. By blinding the mindes of them which believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them, 2 Cor. 4.4.

5. If by all his wiles he cannot hin­der the preaching, hearing, and be­lieving of the Gospell: then his next plot will be, to turne them, who began to run well, from the right path into error and sinfull courses; so when Paul had espoused the Corinthians to one husband, that he might present them as a chast virgin to Christ, he feared lest by any meanes, as the serpent be­guiled [Page 156] Eve thorow his subtilty, so their mindes should be corrupted from the simplicity that is in Christ, 2 Cor. 11.2, 3.

6ly. If he can effect none of these, projects, then he will strive to hinder them from their speedy and comfor­table proceeding in the Christian race by raising up his instruments to do them all possible mischief and dam­mage, as he imployed 1. the Sabeans to take away Jobs oxen as they were plowing, and his asses feeding beside them, and to kill his servants with the edge of the sword, suffering onely one to be a messenger to acquaint him with the sad tydings thereof, Job. 1.14, 15. 2ly. By causing a great fire to fall from heaven to burne up and consume his servants and his sheep in another place, v. 16. 3ly. By sending three bands of the Caldeans, who fell upon the camels and carried them away, and slew o­thers of his servants with the edge of the sword, v. 17. 4ly. By raising up a great wind from the wilderness, which smote the four corners of the house, wherein his sons and daughters were eating and drinking wine, so that it [Page 157] fell upon them, and killed them all at once. v. 19. 5ly. By smiting Jobs body with sore boyls and diseases from the sole of his foote unto his crown, Job. 2.7. 6ly. by instigating his wife, (who should have been his chiefest comfort to become his bitterest crosse) to per­swade him to forgoe his integrity, to curse God and die. v. 9. 7ly when he thought, his bed should comfort him, and his couch should ease his com­plaint, by scaring him with dreames, and terrifying him through visions, so that he chose death rather then life, Job. 7.13.14. 8 by his three friends, who became miserable comforters to him, and endeavoured to bereave him of his sincerity, the onely support of his spirit yet left him, yet in all these fierce encounters the Lord strengthened him to hold out: and ye have seen the end of the Lord, that he is pityfull and of tender mercy, Jam. 5.11. In like manner doth the Spirit encourage the angel of the church in Smyrna, to whom he writeth thus, Feare none of the things which thou shalt suff [...]r: Be­hold, the devill shall cast some of you into prison, that ye may be tried, and [Page 158] ye shall have tribulation tenne dayes be thou faithfull unto death, and I will give thee the Crown of life, Rev. 2.10. See here, the devil himselfe was to be the jayler, for he should cast not all, but some of them into Prison; yet could he not have this power till it was given from above, Gods end was not to de­stroy, but to try them, the time how long the persecution was to last is li­mitted to tenne dayes, not so long as the devil pleased; and therefore he as­sureth them they had no cause to feare but adviseth them to be fa [...]thfull unto death, and then promiseth to give them a crown of life.

7. Satan is termed the accuser of the brethren, because he accuseth them before our God day and night, Rev. 12 10. seeking by this meanes to incense Gods displeasure against them: but Jesus Christ ever lives to make inter­cession to God for them, therefore is he able to save them to the uttermost, that come unto God by him, Heb. 7.25. They need not care who is the accuser that have such an advocate to plead for them.

8. He is alwaies prepared to hinder [Page 159] their prayers, especially when they make intercession for Jerusalem, as he did Joshua the high Priest standing be­fore the Angel of the Lord; for that endMini­strantem Christo, & agen­tem typum ipsius in ecclesia. Tremel. Satan stood at his right hand to resist him, Zach. 3.1. But the Lord said unto Satan, the Lord rebuke thee, O Satan, even the Lord that hath cho­sen Jerusalem rebuke thee, verse. 2.

9. He dayly tempteth us to sin a­gainst God, that thereby our peace with God and our own consciences might be interrupted, so he buffeted Paul who upon that occasion betook himselfe thrice to prayer to God, who answe­red him that his grace was sufficient for him, his strength should be made perfect in weaknesse, 2 Cor. 12.7, 8, 9. and when he desired to have the dis­ciples to sift them as wheat, Christ told Simon, Simon I have prayed for thee, that thy faith fail not, Luke. 22.31, 32.

10. When the devil hath drawn any soul into sin, he will labour to drive them to desperation even after their repentance, as if there were no possibili­ty for such to obtaine pardon. Thus [Page 160] he dealt with the incestuous Corinthian who had been swallowed up of over­much griefe, had not this Lord provi­ded a remedy against the greatest of evils, by Pauls second Epistle writ­ten to the Corinthians, Chap. 1.7.11. wherein he requireth them to forgive and comfort him; and againe he besee­cheth them to confirme their love to­ward him, verse. 8. as he himselfe for­gave him, in the person of Christ, ad­ding a cogent reason for his and their so doing, verse. 11. lest Satan get an ad­vantage over us: for we are not igno­rant of his devices.

Now Satan hath a double end in all his slye and hellish contrivances a­gainst the Saints, not only to tire them out but also to make others to take up hard conceits of the yoak of Christ as an insupportable burden, whereby he drives many to consult how they may break his bonds asunder, and cast a­way his cords from them, Psalm. 2.2.

Antidotes.Against this impediment therefore I oppose these following Antidotes,

1. Jesus Christ hath overcome the devil; for he took our nature upon [Page 161] him, that through death he might de­stroy him that had the power of death, that is, the devil, Heb. 2.14. andAug. de ago­ne Chri­stiano. Hunc adversarium Dominus noster prior vicit. ut etiam nos in illo permanentes vintamus per ipsum. Christs victory is ours.

2. He hath biddeth us to resist the devil, and hath promised that he shall flee from us, 1 John. 4.7.

3. He hath provided the whole Ar­mour of God, that we may be able to stand against the wiles of the devil, Eph 6.12.

4. He that is begotten of God keep­eth himselfe, and that wicked one touch­eth him not, 1 John. 5.18. he cannot give him one blow.

5. Neither death, nor life, nor an­gels, nor principalities, nor powers, nor things present, nor things to come, shall be able to seperate us from the love of God which is in Jesus Christ; Nay in all these things we are more then conquerers through Christ that loved us, Rom. 8.37, 38.

6. The true believer is built upon the Rock, against which the gates of hell cannot prevaile, Matthew. 16.18.

[Page 162]7. As the evil angels infest us, so God hath given charge to his holy an­gels to keep us in all our wayes, to bear us up in their hands, lest we dash our foot against a stone, Psalm. 91.10. And they, according to this charge, are all ministring spirits, sent forth to mini­ster for them, who shall be heires of salvation; Heb. 1.14. no lesse doth the devil himself confesse, Math. 4.6.

8. If this be not sufficient, behold, God himselfe is the keeper of Israel, who neither slumbreth nor sleepeth, Psalm. 121.4.

9. If ye fight not under Christs ban­ner against this enemy, according to your vow in Baptisme, you are his Captives, and he will torment you for ever: but if you overcome him in this life, the time will come when you shall be made judges of these wicked spirits which now annoy you, know ye not (saith the holy writ) that the Saints shall judge Angels, 1 Cor. 6.3. to wit in the day of the generall judg­ment. What confusion will theis be to those proud spirits?

10. The God of peace shall bruise Satan under your feet shortly, Rom. 16. [Page 163] 20. It shall certainly be so, yea and that shortly too.

5.5. Impe­diment, the world The world also will not be wan­ting to play her prizes against this our true Israelite.

1. By raising up troubles against him (as already hath been declared) for Christ hath forespoken it, but withall hath enjoyned him to be of good com­fort, Iohn. 16.33. In the world you shall have tribulation, but be of good com­fort, I have overcome the World.

2. By her various, and dangerous allurements of profit, honour, and plea­sure. First, the world will bespeak all mankind, as Saul did the Benjamites, 1 Sam. 22.7. Hear now, ye Benjamites will the son of Jesse give every one of you fields, and Vineyards, and make you all Captains of hundreds and thou­sands: so say the Hypocrites, and wick­ed, It is in vaine to serve the Lord: and what profit is it, that we have kept his Ordinance? and that we have walked mournfully before the Lord of Hosts, As if they should say, Here is sorrow but no gaine; great cry, but little wool. But let us not hearken to this Enemy, but to wisedome, and she telleth you [Page 164] the truth, Prov. 8.18. Riches and hon­our are with me, yea, durable riches and righteousnesse; and godlynesse with contentment is great gaine, 1 Tim. 6.6. Further, this Delilah, the world, will set the snares of pleasures before our feet, thereby to entangle us and betray us to our spiritual enemies: thus was our mother Eve inveagled, when she saw that the forbidden tree was good for food, and that it was pleasant to the Eye: she did eat of the fruit thereof, and gave also unto her Husband with her, and he did eate, Gen. 3.6. Here was delicious food (as they thought before trial) but they paid dearly for the sawce; for, for this fact, were they driven out of Paradise, verse. 24. yet multi­tudes of their posterity by the like in­ticement are brought into a fools Pa­radise, imagining the bread of deceit to be sweet, till they find their mouths to be filled with gravell, Prov. 9.17.20.17. And many there be who when they have heard the word, are afterwards choaked with cares and riches, and pleasures of this life, and bring no fruit to perfection, Luke. 8.13.

Any one of these baits are over-pre­valent [Page 165] with us; yet some are sooner caught with one, & some with another of them, as Judas was hanged upon the silver hook of profit: Herod was blown up with the blast of applause: and Di­ves sunk in the gulf of voluptuousnesse: but when they all joyne together in one there is hardly any avoiding of their sollicitations; which take with us the more easily, 1. when they are suita­ble to any of our inclinations, 2. be­ [...]ause they yeeld present contentments. [...] are in some sort necessary, without which (we think) we cannot well be. [...] and in themselves they are not ab­ [...]lutely prohibited, and therefore are [...]ot altogether unlawfull, Licitis perimus omnes. but onely [...]nfull profits are destructive: witnesse Achan who seeing among the spoyls [...] goodly Babylonish garment, and two [...]undred shekles of silver and a wedg of Gold, &c. coveted and took them [...] the ruine of himself and his family, [...]os. 7.21.25. and Gehazi who took [...]wo talents of Silver, with two chan­ [...]es of garments from Naaman the Sy­ [...]an, whose leprosie also clave unto him, [...]nd his seed for ever, 2 Kings 5.26, 27. [...]he former of these exchanged his life [Page 166] for filthy lucre, the latter lost his health to gaine wealth, to whom let us add wicked Ahab, who sold himselfe for Naboths vineyard, 1 Kings. 21.25. and that you may not make the like bar­gain, remember the Question in the Gospel, Mark. 8.36. what shall it profit a man to gaine the whole world, and lose his owne soule? So, vicious pleasures, termed the lusts of the flesh, war against the soul, 1 Pet. 2.11. And when they are extinct leave weeping and howling behind them, Jam. 5.1.5. as inordinate affectation of worldly cre­dit and dignity, keepeth out true hon­our, and bringeth in everlasting shame and infamie, for truth it selfe hath spo­ken it. If any man desire to be first the same shall be last of all, and servant of all, Mark. 9.35. and he that exalteth himself shall be abased, Luke. 14.11. All these three are condemned together 1 Iohn. 2.15, 16, 17. Love not the world neither the things that are in the world for all that is in the world, the lusts of the flesh, the lusts of the eyes, and the pride of life is not of the father, but is of the world: which doom is backed with a threefold argument, 1 These [Page 167] things are not of the Father, 2. they are inconsistent with theGrynae­us in hunc locum. Cyprian. Cum mun dus oderi [...] Christia­num quid amas eu [...] qui te o­dit? Se­rum 4. Demor­talitate. Love of the father, 3. the world passeth away, and the lusts thereof. Lastly all these three were contemned by Moses that worthy servant of God, for which he is highly commended, Heb. 11.24. he 1. despised the honours of the world he refused to be called the son of Pha­raohs daughter, 2. he rejected worldly pleasures chusing rather to suffer affliction with the people of God, then to enjoy the pleasures of sinne for a season, verse. 25. 3 He vilified the pelfe of the world, esteeming the reproach of Christ greater ri­ches then the treasures in Aegypt: if it be demanded, What enabled him to do so? The Answer is given, they did all this (as you also may doe) by faith for he had respect unto the recompence of the reward, v.. 26. This life is the time of doing service; in the close of the day, will be a time of receiving wages.

Sect. 1 Hitherto the outward Lets: now the inward impediments are to be discussed which are more difficult and dange­rous; yet because some of them are of the same alloy with the former, I shall [...]e briefer in them.

[Page 168] Inter­ [...]ll im­ [...]dment [...]norance1. Ignorance keepeth off thousands from joyning themselves to this small number of Israelites indeed, Pharoh did not know who the Lord God of Israel was, Exod. 5.1, 2. And therefore the world knoweth us not, because they know not the father whose sons we are 1 John. 3.1. Every true Israelite hath Manna given him to eat of; but it is hidden, and a white stone, with a new name written thereon; but none knoweth it, saving he that receiveth it, Rev. 2.17.

2. Prejudice is a great remora: many take the true Israelites, 2 preju­dice. for so many Gypsies, I meane hypocrites, and the less wonder is it because they are too prone to take one another for no better: As Jobs friends adjudged that upright per­son to be such, one after another. Aske Bildad the Shuit, what he thinketh of Job, he concludeth, he is an hypocrite, Job. 8.13. Zophar the Naamathites verdict agreeth with the foreman's, Chapter. 20, 5. But Eliphaz the Te­manite (it may be) will be more charitable: no, he answers both like an Echo, and styles him an hy­pocrite, Job. 15.34. yet all this while Jobs conscience acquitteth him, Chap. [Page 169] 27.5, 6. and the Lord, when he com­eth to decide the controversie doth not onely acquit him, but preferreth him before all three of them, Job. 32.7, 8. But what will the men of the world thinke and say, when they hear true Is­raelites themselves not only questio­ning their estates, but crying out as the church did in great extremities, my hope is perished from the Lord? Lam. 3.18.

3.3. Ʋnbeliefe. As faith maketh those in whom it is children of Abraham, and blessed with him, Galat. 3.7.9. children of the promise, Chap. 4.28. children not of the bondwoman, but of the free, v. 31. yea, children of God, Gal. 3 26. and heirs according to promise, v. 29. so, by unbeliefe were many even of the Jews broken off, Rom. 11.20. And what hindereth them now above six­teen hundred yeares from being graffed in again? nothing but unbeliefe: for the Apostle foresheweth that they al­so, if they bide not still in unbelief, shall be graffed in: for God is able to graffe them in againe. v. 23.

A 4th internal obstacle is Inconsi­deration,4. Incon­sideration when a man beginneth in part to be convinced, and almost per­swaded [Page 170] (with king Agrippa) to be a Christian, Act. 26.28. yet waveth such thoughts, and suffereth not the word to sink down into his heart, and dwell there, til it hath wrought a thorough change in him, and doth become an en­graffed word, which is able to save his soul, Jam. 1.21. but quencheth the motions of the holy Spirit in him, and so proveth abortive, 1 Thess. 5.19.

5. Pro­phaness.A 5. Hinderance is Prophaness of Spirit; without which, outward ob­jects of pleasures and profits could not bewitch poore soules so far as to make them to prefer lying vanities before their owne mercy, Jonah. 2.8. Esau-like who for one morsel of meat, pro­fanely made an irrecoverable sale of his birth right, Heb. 12.16.

6. Sloath.6.Otium est homi­nis vivi sepultura. Senec. l. 1. Ep. 82. Slothfulness casteth many into a dead sleepe, Pro. 19.15. and then nei­ther can they heare good counsell; nor embrace any good offers; nor see nor feare any mischiefe; nor shun any eni­mies or imminent dangers; though the house be on fire over their heads or the ship wherein they are sleeping be in ex­treame perill of sinking. I might give Jonah for an instance, Ch. 1.4. but [Page 171] his sleep was corporal; theirs is alto­gether spirituall: the marriners awake­ned him; they continue sleeping, and will not be so easily awakened; he re­pented. God give them also repentance to life.

A 7th Let, is inconstancy,7. Incon­stancy. proceeding from hypocrisie, and ending in aposta­cy. Orpah attended her mother in law as well as Ruth, when she came from the countrey of Moab to returne to the land of Judah but she was perswaded by her mothers words to go back to h [...]r owne countrey;Pelli­canus. Ruth ad­haesit socrui, futura una ex ma tribus è quibus mundi sa­lus prodi­tura erat. whereas Ruth conti­nued stedfastly minded to cleave to Naomi, till death should part them, saying to her, Thy people shall be my people, and thy God my God, Ruth. 1 16. and great was her reward in the end:

8. Many are kept from becoming true Israelites by selfe delusion, thinking (but falsely) that they are converted, have repented, doe believe, and shall be [...]aved, and what need they to do any more? Thus, the five foolish virgins, [...]he proud Pharisee, and many hypocrits [...]ondly imagine their case is good, their [...]aith is sound, and their hearts are [Page 172] cleane, when as indeed they deceive their own soules, Jam. 1.21.

Diverse other inward impediments there are: but these chiefly must be re­moved, the mind must be rightly infor­med, the judgment must be rectified, prejudice must be laid aside, and true faith attained, and often examined; and for these ends, let the word of God be hidden in the heart, the great­nes of Gods majesty, his presence, justice and truth, the incertainty of our lives and the strictness of the impartial Judg, before whom we must all appeare, be considered of; and let profanes, spiritu­al sloth, together with levity and in­constancy of Spirit, and all delusion be avoided, lest any of us faile of the grace of God, Heb. 12.15. or come short of the promise of entring into his rest, Heb. 4.1. and I cannot pretermit how seriously and frequently the same Apostle doth caution us to take heed of deceiving our selves, or being deceived by others, charging us all once that no man deceive himselfe, 2 Cor. 3.18. Twice, that no man deceive us, Eph. 5.6. againe, that no man deceive us by any meanes, 2 Thess. 2.3. Thrice, that [Page 173] we be not deceived either by ourselves, or others, 1 Cor. 6.9.15.33. Gal. 6, 7. hereby warning all 1. that we are apt to be deceived in spirituall matters, 2. that this is the most dangerous deceit of all others. 3. That therefore we should continually looke well to our­selves that we be not over-reached in matters pertaining to eternity.

Sect. 15 2. Branch of the exhortation follow­eth:2. Branch of the ex­tation. having thus dispatched the former part of mine advice to all in general, I now descend to certaine sorts of men, and,

1 1. To begin with Magistrates called heires of restraint, Judg. 18.7. I ear­nestly entreat them to become Israe­lites indeed, to rule with God, and to be faithfull with the Saints, Hos. 11.12. to execute judgment and justice without partiality or delay, to judg the cause of the poore and needy; for then it shall go well with them, and the common wealth under them, Jerem. 22, 15.16. yea, not onely subjects at home, but forreiners abroad shall have great cause to blesse God for them: as the Queen of Sheba blessed God for king Solomon, and pronounced [...]is peo­ple [Page 174] happy, Her words to Solomon run thus, Happy are thy men: and blessed be the Lord thy God, which delighted in thee, to set thee on the throne, because the Lord loved Israel for ever; there­fore made he thee king to do judgment and justice, 1 King. 10 9.

2 2ly. Might this counsel from God be accepted of counsellors and attour­nies, with Nathanael to wash their hearts and hands dayly from guile, they should not need any regulation by others; for they would be a law to themselves: neither should they have any cause to feare either levelling or antinomian aspersions or designes; for a good conscience would be a brasen wall to them, and God the righteous Judge would plead their cause better than they can their clients or their own. Then would none of them take with both hands, nor receive bribes, which is a sin inseparable from hypocrysie, Job 15.34. and blindeth the eyes of the wise, Exo. 23.8. and maketh the tongue mercenary, either to keepe silence when they ought to speak, or to speak when they should be silent. They would ne­ver desert any righteous cause, Isa. 1. [Page 175] 17. but keep themselves far from every false matter, as the great Law giver re­quireth, Exo. 23.7.

.3 3ly. Though I take not upon me to teach them who are called to be tea­chers of Gods people; yet give me leave to exhort you, as brethren, first to be­come true Christians yourselves, and then to improve all your skill and strength to draw all those, who belong to your charge into this blessed society. Let your exhortations be without guile, and as you are allowed of God to be put in trust with the Gospel, even so speak, not as pleasing men, but God, who tryeth your hearts, 1 Thess. 2.3.4. Then shall you teach trans­gressours Gods wayes and sinners shall be converted unto him. Thus shall a numerous and blessed off spring be raised up to God, as of old the Lord restifieth of Levi; The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turne many away from iniquity, Mal. 1.6. Then also will the Lord soone wipe away all disgrace and obloquie from your per­sons and function, which hath been too [Page 176] long cast upon you and it, for neglect hereof, as the Lord admonisheth the priests, Mal. 2.9. Saying to them, therefore have I made you contemptible and base before the people, according as you have not kept my wayes, but have beene partial in the law.

4 4ly. From ministers, I passe to stu­dents in the universities (the hope of their succession) to perswade them with blessed Paul 2 Cor. 1.12. Theophyl. enarrat. [...]. to prefer, both in their studies and practice, simplicity and god­ly sincerity before fleshly wisdom and sophistry, which will afford unto themselves cause of solid and permanent joy, and ascertain both our Church and state of future felicity.

5 5ly. I desire also merchants & trades­men to find time, freed from the hurry of their affaires, to learne to write after this copy of Jacobs plaine dealing: not to abuse the buyers simplicity, nor to make too much use of his necessity. And suppose their gaines be not so great as formerly they were; yet they may be sure a greater blessing shall ac­company [Page 177] what they honestly get, and make that Dimidi­um plus toto. little to do them and their's more good, then a farr greater store of treasure unjustly gathered to­gether can do others. Herein if they dare not credit me, I commend to them Gods faithfull assertion promise for it, who is able to performe, and for their greater security they shall find it upon record, Psal. 37.16. A little that the righteous hath is better then the riches of many wicked. Where, a little is oppo­sed to great riches, and one mans modi­cum is opposed to many mens great re­venues. Againe, Psal. 112.1, 2, 3. Blessed is the man that feareth the Lord, that delighteth greatly in his commandements; his seed shall be mighty upon earth: the generation of the upright shall be blessed, wealth and riches shall be in his house: you see then I speak not any thing tending to your losse in disswading you fromTim. 3.3. filthy lucre; for a mans life consisteth not in the abundance of the things which he possesseth, Luk. 12.15. An heathen fitly illustrateth this by a si­militude thus,Horat Sern. l. 1. Satyr. 1 A cleare fountain be­ing a mans own will yeeld better water, [Page 178] and sufficient for his use with more safety then a deep muddy river can do.

6 6. I have a word to school-masters, who have a fairer upportunity of en­larging the kingdome of Jesus Christ, and the common-wealth of Israel, if they be carefull to improve it to the best advantage, than many, I had also said any, others: for that end be pleased to study well this subject, and take out this lesson, and commend it to your schollers, that they may also learne it throughly; without which all humane learning will but increase their guilt, and then will not you make marchan­dize of the precious time of the youth committed to your trust, either through sloath, or for sinister advan­tage, and then shall they grow in wis­dome and grace and favour with God and men, to the great joy of their Pa­rents, and your no less honour.

7 7. Let all that glory in the title; and say, they are Jewes, Israelites, or Christians, and are not, but doe lye, as Iohn the divine speak­eth, Revelations. 3.9. much more strive to attaine to the reality, than vainely affect theNe no­men eis ad igno­miniam [...]it. Cypr ad Cornel. Papam. bare name, which unless they [Page 179] be Israelites and Christians indeed, will rise up in judgement against them. And let all who are named Nathanael resemble this pattern in my Text, and be put in mind of it as oft as they write or read their own names or hear others to call them thereby; for, for that end may we well conceive godly parents use so to call their chil­dren: and then shall all these read their names registred in the Lambs book of life, and they shall never be blotted out of it.

8 8. Let the word of God prevaile with all martiall men and command them who in time of war use to command others by the sword, to account it their highest honour to be able to derive their spiritual pedigree from Jacob sirnamed Israel, from his prevailing first with God, and afterwards with men, and there see that you begin; be sure to prevaile with God by prayers and then shall you be more then Con­querers over devils and evil men, then will you not dare to do violence to any innocent person, nor to accuse any falsely, but you will be a defence under God to the godly and quiet in the [Page 180] Land, and the Lord your God will be a strong and sure defence unto you; you shall goe on and prosper against all the Enemies of God and his Church wher­of you are lively members, five of you shall chase an hundred, and an hundred of you put ten thousand to flight and your enemies shall fall before you by the sword, Levit. 26.8. for they are more with you then can be against you 2. Chron. 32.7.

9 9. This greatly concerneth parents, and Masters to traine up their Chil­dren and Servants in this holy profes­sion, and to be exemplary therein to them: then will your Children be du­tifull to you their Parents, and ac­knowledge you to have been instru­mentall to them (under God) of a double birth, both of a naturall gene­ration, and of supernaturall regenera­tion. Then will your servants ac­count you their Masters worthy of all honour, and be no more unprofitable but with Onesimus after his conversi­onAmbros. in Philem. Tam secu­laribus quàm divinis obsequiis. profitable unto you, Phil. 11. Then shall Parents and Children, Ma­sters and Servants be blessed of God and prosper.

Sect. 16 Ʋse 5th. Use 5. So I come to the last use of consolation to all those, Of conso­lation. who (though with much difficulty) breaking through all impediments obstructing them in the way, can peruse and find in themselves the forementioned Cha­racters, blessed are they that ever they were borne not of blood, nor of the wil of the flesh, nor of the will of man, but of God, Iohn. 1.13. For 1. all they may truly challenge to themselves the Ti­tle of Israelites indeed, which God ne­ver did, nor will allow any others (whether they be Jewes or Gentiles) to do, but very sharply reproveth them for it, Isa 48.1, 2. They are called by the name of Israel: and againe,Isa. 48.1, 2. they call themselves of the holy City, and stay themselves upon the God of Israel, and they sweare by the name of the Lord, and make mention of the God of Israel but not in truth, nor in righte­ousnesse. Hence observe, 1. in that wicked men usurpe this title and glory in it, how glorious are all Is­raelites indeed, their enemies them­selves being judges? 2ly. it is a hain­ous sinne for any to challenge this title, when it belongeth not to them; as it [Page 182] is a Capital crime for a varlet to pre­tend to be a Kings son and heire, 3ly. the spirit of God, accounteth it to be blasphemy, Rev. 2.9. (saith he) I know the blasphemy of them which say they are Jewes, and are not,

2ly. This is not a bare and empty title, but accompanied with so much honour and happinesse, as none on this side heaven can expresse, or fully con­ceive of, 1. John. 3.1, 2. Behold what manner of love the father hath bestow­ed on us, that we should be called the sons of God! Beloved, now are we the sons of God, and it doth not yet ap­peare what we shall be; but we know that when he shall appeare, we shall be like him, for we shall see him as he is: whence we collect,

3ly. That they, and onely they shall surely enjoy all the honour and feli­city which heaven can afford in the life to come, who continue to walk a­right in the good old way, which hath been set before you, as Christ hath cer­tified all believers, Joh. 14.1, 2. In my fathers house are many mansions, I go to prepare a place for you, and I will come againe, and receive you, [Page 183] that where I am, there ye may be also, v. 3. and then shall you find experi­mentally, and confesse that this glory doth infinitely exceed the fame which you have heard of it.

4ly. Yea even in this life, having once received the first fruits of the Spirit in your hearts, he will so certify you of the truth hereof, and your pro­priety therein, that you shall rejoyce with joy unspeakable and glorious, 1 Pet. 1.8. even in the midst of mani­fold troubles, temptations, and perse­cutions, v. 6. O therefore pray the Lord with all importunity to causeIsa. 30.21. your eares to heare a voice behind you, saying, This is the way, walk ye in it, when ye turne to the right hand, and when ye turne to the left; that Jesus Christ may say of you, as here he did of Nathanael Beh [...]ld an Israelite in­deed, in whom is no guile. Amen.

FINIS.

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