Nathanael, Part 2

Nathanael · Part 2

p. 25The 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 foreign 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 foreign, 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.Isa 4:8Isa 4:1Rom 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 p. 26are 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 onelyonly they, ſhall receive the p. 27bleſſing 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 p. 28this 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, p. 29Pſal. 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 onelyonly 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 p. 30covenant unto us,Luk. 1.73, 74, 75.Luke 1:73Luke 1:74Luke 1:75 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.Josh 24:192 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 p. 31tongues. 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.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 p. 32Adam 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.Acts 2:38Acts 2:39 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 p. 33witneſſe 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 p. 34from 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 onelyonly begotten ſon in the fulneſs p. 35of 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, p. 36that 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 p. 37ſins, Joh. 6.63. Now put theſe two together;Prov. 15.30.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.Job 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 p. 38prodigal, 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, foreigneven 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.Rom 10:15For this end again God furniſheth and ſendeth his meſſengers (whoſe very p. 39feet 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. p. 40In 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 foreign 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 p. 41known 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.John 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. 5.11.1 Cor 10:20Eph 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.

p. 42But 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 foreign rightly attributed to Jeſus Chriſt, & foreign the divine Nature, whereof all are partakers who have the Image of God renewed in them, conſiſting in wiſedome, holineſs, and true righteouſneſſe.

p. 43If 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 foreign & foreign have given too much occaſion.

7. They, and they onelyonly 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, p. 44but 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 p. 45Jeſus 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 p. 46the 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. p. 47and 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.Hos 13:14 ſo that they may ſing Hoſea's & Pauls foreign, 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.

p. 483. 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, p. 49Iſa. 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 is**Cornel. 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: p. 50and 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.Ps 121 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 onelyonly 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 p. 51duely 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 p. 52enter into his reſt,Pſal. 95.10, 11.Ps 95:10Ps 95:11 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: for**Baſil. 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. p. 5320.22. 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 p. 54repent 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 p. 55may 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 onelyonly of the fl…ſh, but alſo of the Spirit, and to perfect holineſs in the feare of God, 2 Cor. 7.1. p. 56And 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 p. 57wearie 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 p. 58lead 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 p. 59brother 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.

p. 60Thirdly, 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 onelyonly 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 p. 61ſpeaketh 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.Titus 1:10Ma…. 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 p. 62by 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 p. 63call 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 p. 64every 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.

p. 65Chara∣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. 6.8.2 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.

p. 66Fourthly, 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 p. 67been 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.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 p. 68certainly 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, p. 69but not truly, as**Illa 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.John 12 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 p. 70with 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 p. 71former 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 onelyonly, 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, p. 721 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 p. 73in 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. who**Gregor 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, p. 74they 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 p. 75Teſtament 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 p. 76new 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 p. 77garland. 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.

p. 782ly 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 p. 79captivity, 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 S^t. 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 foreign **Aug, de civit. Dei. L. 6. C. 37. Simplex ſine dolo vel fictione, à foreign 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 p. 80Apoſtle 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 foreign) 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 p. 81it 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 p. 82will 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 p. 831. 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 hauehave brought upon himſelfe by this colluſion) for me had ſaid unto him, Upon me be thy curſe, my Son: OnelyOnly 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 p. 84the 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 p. 85not 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.Mal 1Paraeus 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 p. 86it 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 p. 87according 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 p. 88iniquity, 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 p. 89was 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 words**Laudat 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, p. 90we 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 teachaaParſons 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 bbPlutar in apoph Cic. l. 1. offiic.Plutarch p. 91and 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) printedccDiog. Melius est in foreign quàm foreign 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.Ps 75argues againſt them all. If he be a true Iſraelite in whom there is no guile, then guilefull perſons and liars are not true Iſraelites.

p. 92Obj. 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.Gen 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.Prov 20but 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.Eccl 5:15Eccl 5:16which he may carry away in his hand.

p. 93Obj. 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 p. 94ſeeke 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 p. 95polygamie,**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 onelyonly 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 1.1 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 p. 96dark 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: and**Iſid. 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.Luke 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 p. 97his 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. 56.4Isa 56:4 that are not under this covenant, or refuſe to bring their p. 98children 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, as**Luth. in Gen 32. veritas eſt promiſſio.Gen 32 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 p. 99engaged 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 p. 100this 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 p. 101Lord 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 p. 102will, 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.Jer 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 p. 103you: 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 p. 104prayer 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 S^t. 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 p. 105not 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 onelyonly, 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 p. 106abundance 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 p. 107he 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.Eph 1:3 nor redeemed, nor juſtified, nor ſanctified p. 108cannot 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 onelyonly 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 p. 109as 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 the**Ioſeph. l. 2. De bello Iudaico. c. 7. Eſſaeans of old who thought all oaths as bad as perjurie, whereas**Iſa. 45.23.Isa 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 p. 110who 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 p. 111gotten 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, p. 112which 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 p. 113ſake 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, 7Gen 49:5Gen 49:6Gen 49:7 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 p. 114meekneſs 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, p. 115as 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, p. 116he 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 p. 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 p. 118this precedent, agreeth the Apoſtolicall precept, Servants be ſubject to your maſters with all feare, not onelyonly 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.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 p. 119the 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 p. 120courts; 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 p. 121God 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 onelyonly from the adoration of p. 122them, 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 onelyonly from their ſervice, which he calleth Idolatry, but fromaaAb 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. AddbbEphih 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 p. 123ſaith 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 p. 124ſpareth 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 p. 125foretold, 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 p. 126dyed 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 p. 127few Iſraelites indeed, under Heaven:Jer. 5.1: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 p. 128to 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 p. 129I 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 p. 130this 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 p. 131thoſe 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 onelyonly 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.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,

p. 1321. 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.

p. 1336. 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 onelyonly, 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.

p. 134This 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, p. 135for 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.

p. 1366. 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 to**Lorinus in Act. 10.1. ait, Cornelius Italus fuiſſe videtur, quia centurio cohort is Italicae. Bozius existinart eum è nobiliſſimâ Corneliorum Romanâ familiâ fuiſſe.Acts 10:1 Cornelius and his company p. 137ſaying, 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 p. 138for 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 p. 139in 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 that**Bonavent. in Luc. Filius erat non carne ſed fide. Stella in loc. Alie nigena imitatione morum factus eſt filius. Zacheus was by his originall a p. 140Gentile, 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 onelyonly 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.

p. 141Alas! 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.Isa 56:7Isa 56:8 …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 p. 142your 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… p. 143he 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. p. 144what 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 onelyonly 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 p. 145ſave 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.

p. 1461 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 p. 147comelineſſe: 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.Jas 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; p. 148for 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 p. 149but 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 11. their tongues are ſet on fire of Hell, Jam. 3.6. and they cannot but run when the devil driveth them, 22. They are a generation of Vipers: how then can they being evill ſpeak good things, Mat. 12.34. 33 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. 44 Chriſt himſelfe eſcaped not the ſcourge of the p. 150tongue, 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 p. 151of 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, p. 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, p. 153centum 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 p. 154Mat. 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 p. 155power) 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 p. 156Eve 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 onelyonly 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 p. 157fell 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 onelyonly 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 p. 158ye 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 p. 159their prayers, eſpecially when they make interceſſion for Jeruſalem, as he did Joſhua the high Prieſt ſtanding before the Angel of the Lord; for that end**Ministrantem 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 p. 160he 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 p. 161him, that through death he might deſtroy him that had the power of death, that is, the devil, Heb. 2.14. and**Aug. 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.

p. 1627. 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. p. 16320. 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 p. 164the 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 p. 165with 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 onelyonly …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 p. 166for 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 p. 167things are not of the Father, 2. they are inconſiſtent with the**Grynaeus 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.

p. 168Inter…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. p. 16927.5, 6. and the Lord, when he cometh to decide the controverſie doth not onelyonly 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 p. 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 p. 171his 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 p. 172cleane, 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 p. 173we 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,

11. 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 onelyonly 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 p. 174happy, 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.

22ly. 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. p. 17517. but keep themſelves far from every falſe matter, as the great Law giver requireth, Exo. 23.7.

.33ly. 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 p. 176long 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.

44ly. 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. foreign.2 Cor 1:12to 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.

55ly. 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 p. 177what 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 from**Tim. 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, p. 178and ſufficient for his uſe with more ſafety then a deep muddy river can do.

66. 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.

77. 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 the**Ne nomen eis ad ignominiam …it. Cypr ad Cornel. Papam. bare name, which unleſs they p. 179be 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.

88. 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 p. 180Land, 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.

99. 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 converſion**Ambroſ. 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.

p. 181Sect. 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.Isa 48:1Isa 48:2 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 p. 182is 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 onelyonly 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, p. 183that 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 cauſe**Iſa. 30.21.Isa 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.

End of the text · Faithful Teate, Nathanael (1657)