NATHANAEL, OR An Israelite Indeed; Lively portrayed, and evidently proved to be an object most worthy both of our Admiration and Imitation; His Privileges, and Characters are also laid down.  
Together with a Discovery of the sinfulness and misery of all Hypocrites and strangers from the Commonwealth of Israel.  
In that day shall Israel be a blessing in the midst of the Land, whom the Lord of hosts shall bless, saying, Blessed be Israel mine inheritance. Isa. 19.24, 25.  
Haec lege, fac itidem, tuque beatus eris.  
By Faithful Teat, D. D. Preacher of the Gospel in East Greenwich in Kent.  
LONDON, Printed for George Sanbridge at the Bible on Ludgate-Hill. 1657.   

To all my Worthy and well-beloved friends in the Lord, and for some year's Auditors in the City of Dublin, both Magistrates and People. And to all my dear and much respected Parishioners of East Greenwich in KENT.  
Dear beloved,  
THe true Israelite (you know) is a stranger in the world, marvel not therefore that he cometh unto you in a mean dress: yet being glorious within and bearing the lively image of God upon him, he doubteth not to find acceptance with you his brethren, and with all true Christians. As for any other, he needs not care, what they either think or say. I begin with you the inhabitants of the city of Dublin in Ireland: Excuse me for not nominating any, since your number is so great as by your voluntary subscriptions for my employment and maintenance amongst you, in a book yet kept by me, may appear; that if I should name some, and should pretermit others, and misplace any, not knowing after so long absence and at so great distance, what alterations time hath wrought among you, I might give some offence, I believe I shall never forget your great and constant affection towards me, since my first coming among you, how cordially you embraced my person, how readily and gladly you received the Gospel whereof I was made a minister according to the gift of the grace of God gi●en unto me for your sakes, while I was with you; how freely and plentifully you contributed towards my maintenance; and, since my removal from you by the clandestine practices of some, (who then seemed to stand for the English interest, but since have been discovered to be worse enemies within than any without could be) how mindful you have been of me, and still are, as all that come hither from you do certify. I cannot, and hope you will not, forget how many days of humiliation, even once a week for two year's space, we kept together in public, during the time of our sad distresses, when our only weapons were prayers and tears, when your city was environed round by hostile forces, and in no less danger by reason of intestine foes, when our enemies were furnished with daily supplies of choice Commanders and Arms, from foreign parts by popish adherents; and in the mean time, all help (except from Heaven only, which was thereby rendered more signal) was denied us by the obstruction of long continued contrary winds, out of England; and by implacable dissensions (which in that juncture of time was far worse) falling out in the bowels of our native country, from whence under God we could only expect relief; what flockings were there then daily by all sorts to the Courts of God's house, as of doves to their windows, in such abundance that divers knowing men have been heard to say, that they hardly ever saw so great a concourse, the number and quality of the persons considered, in all their lives in any other parts of the world? And how often have we seen God in the mount, a present help in the time of trouble? What blessed returns did the Lord continually make to our humble supplications even to admiration? what great success did the Lord then graciously give to the word of his grace, in converting some, in strengthening others, and in comforting all? How great violence did the kingdom of Heaven suffer among you? so that God heard your voice, and you hea● God's voice, and in the end he administered to us many causes of public thanksgivings, turning all our prayers into praises for his audience, and our wonderful deliverances. We have seen five to chase an hundred, and an hundred to put thousands to flight. It would seem incredible to many, if one should relate to them but one half of that which the Lord hath done for us, which we have seen, and know to be most true; we can subscribe a probatum est to the sovereign virtue of fasting & prayer, whereby Israel-like we had power with God and with men, and prevailed, Genes. 32.28.  
But now Satan envying at our prosperity, and having great wrath, because he knew his time was but short, found out new stratagems advantageous for his destructive ends. First now was a new court of delegates erected by arbitrary power among you, in the room of the high Commission formerly by authority dejected, but this was the same with the former (and far worse) the name only, being altered, and rightly was it termed by some, a spanish inquisition, by others the Abomination of desolation. The men authorized to be Judges in this delicate Court were such as professed themselves to stand for the interest of the Irish rebels, one of them boldly affirming in the pulpit in your hearing and mine (as by divers sufficient witnesses can be proved) that These Wars are for us Bishops, which Maxim had been formerly divulged among the people, but more secretly. Whereupon Dr Beadle, Bish. of Kilmore a most worthy and learned man in a vehement indignation against the same when he first heard thereof, burst out into this expression, If we B ps be the cause of this horrible tempest, let them take us, and, with Jonah, cast us all over board. Another of the inquisitors, being an Irish man by birth, in the same pulpit excused the discontented gentlemen, meaning the rebels his countrymen, dissuading the Soldiers from vigorous prosecution of them, and the Judges from condemning such of them as had been taken prisoners in open hostility, unless two or three witnesses should first depose, that to their knowledge the said prisoners had before in cold blood committed things worthy of death, whereas we all know that those bloody Cannibals murdered man woman & child, except here one, and there another, escaped by God's extraordinary preservation, as one of Jobs servants escaped from the Chaldeans, and another from the sword of the Sabaeans, only to bring the sad tidings to their Master of what had been done to the rest of his servants, and to his cattles. At the same time did this merciful Orator, directing his words to me who then sat before him, with his forefinger pointing at me, condemn all bloody preaching and praying against them who he said were Christians, and admonished me and all others from using the like for future time: whereas our Preaching was to animate the soldiers Courageously to prosecute so just a war against such unparallelled murderers; and our Prayers were, that the righteous God would teach their hands to war and their fingers to fight, what other language he used, I have in writing, attested by the hands of good witnesses.  
A third man, was a civilian, who had been unhappily intercepted from going beyond sea to be bred a Jesuit, yet retained his Jesuitical principles. These with some others ejusdem furfuris with their revived oath exofficio, imprisoned some, and banished or drove to flight others, to the number of fourteen in one week, some whereof might be truly called, The Horsemen and Chariots of your Israel, who stood day and night in the gap for you, being able, peaceable and diligent ministers of the Gospel, besides many others who were driven away by this tempest.  
After this, a new project, of far more dangerous Consequence, was promoted by a faction in the army siding with the Irish party: to wit a cursed Cessation was hatched to be made with the Irish rebels, when we were masters in the field, and our army was maintained mostly by the spoils which they daily recovered from the enemy, who had formerly made a prey of all the estates of the English throughout the land, excepting some few cities and castles which stood out upon their own defence, and could only preserve such goods as they had within the walls in most places.  
The very mention of this design was odious to all the remnant of our English nation, who utterly abhorred the thought of ever shaking hands with such a barbarous generation of men, or rather incarnate devils, who had rob them of all, burnt their dwellings, murdered their wives, children, and kinsfolk, after they had exercised upon them all imaginable cruelties, as full well you know. And all that had but half an eye foresaw what the issue of this would be, as afterwards the event manifested, even a deadly snare to our side: now were our brave soldiers left to starve in their garrisons, many of them punished with death by their own disaffected officers upon the least complaint of any of their inhuman perfidious enemies; whilst they were free to kill, rob and spoil at pleasure without control, and hereby had they opportunityes of recruiting themselves with fresh men and ammunition for a new war, when the cessation should be expired: now were four of our best friends privy counsellors clapped up in the Castle of Dublin for opposing the Cessation; when all the rebels who had been committed, having been taken prisoners by our army in the open field, were released, and some of them dubbed (forsooth) for their good service; and more of our Ministers were driven to follow their brethren to shift for their lives and safety by flight: some for preaching and praying against the Treaty, as in duty and conscience they thought themselves bound to do: others for fear lest they should be destroyed, if it took effect. Thus were we (like Levi) divided in Jacob, and scattered in Israel.  
But since my departing from you, I have been exceedingly desirous to return to you, insomuch as I once advanced as for as Nesson towards you, and thence was turned back; how ever I am still mindful of you, in my Prayers on all occasions, sympathising with you; in your straits and dangers have I condoled with you, and joyful have I been and still am at your deliverances and enjoyments of mercies, as at the present to hear of your welfare, that the Lord hath placed over you a prudent, well principled and religious governor in chief, and others subordinate magistrates men of Courage, fearing God, hating covetuousness; that the Lord hath stored you with able, conscionable, orthodox divines. And in testimony of my thankfulness I send unto you (since I may not come over to you myself) this small tract having thoughts of preparing a larger treatise for you upon a subject which I made entrance upon, while I was among you, entitled The way of salvation, which may therefore more properly be laid claim unto, by you; as this present Treatise more peculiarly belongeth to my now parishioners of East Greenwich, among whom most of the contents hereof have been published in divers sermons in the pulpit; though here much contracted, and in other particulars enlarged.  
And now to you do they come from the Press (my loves Christian friends and neighbours of East Greenwich, and no less beloved) for the help of your memories, and for a permanent testimony of my thankfulness for all your loving kindness from the first day of my coming among you till his present time, which I shall never be forgetful of. viz. how unanimously you made choice of me between six and seven years ago, to be your Minister, three Lords days together meeting for the confirmation of your choice, and for contriving the best way for my better encouragement and subsistence among you, and continuing your real affection for the far greatest part of you till this day towards me: and I trust that your love is of the right kind which will not decrease, but increase more and more, till death put a period to our lives. I shall not detain you long in this praeludium, as I have done my remote friends, because you have me daily with you upon all occasions to speak unto you viva voce. Only thus much I cannot but signify to you in as public a manner, as I could devise, that I am yours, and most unfeignedly do I desire, and accordingly (by the Lord's assistance) I shall endeavour the spiritual and eternal welfare both of you and yours in striving to remove all the hindrances thereof, and in faithfully revealing to you all the whole counsel of God, that I may be kept clear from the blood of precious souls, and so save myself, and them that hear me; for, for none other end do I desire to live among you, and for this I humbly and earnestly implore your daily Prayers to God for me. To whom I commit you, and to the word of his grace, which is able to save your souls. In whom I remain.  
Your humble servant, for the good of your souls, for which the Lord of life died, FAITHFUL TEATE.   

Books Lately Printed for George Sawbridge at the sign of the Bible on Ludgate-hill.  
THe power of Godliness both Doctrinally and Practically handled; whereunto is annexed distinct treatises, 

1. Of the Affections.  
2. Of the Spiritual Combat.  
3. Of the Government of the Tongue.  
4. Of Prayer, together with,  
5. An Exposition upon the Lords Prayers.    
By that late eminent Divine Mr John Ball. And published by Mr Simeon Ashe.  
Predestination defended against Postdestination, being an answer to Mr Thomas Pierce his correct Copy, concerning Gods Decree especially of Reprobation, by Mr Will: Barlee.  
The Saint's Communion with God, and God's communion with them in Ordinances, by Mr. William Strong.  
A Learned exposition of the Books of Ezra, Nehemiah, Esther, Job, and Psalms: By Mr John Trap.  
The Preachers Tripartite, in three Books.  
1. To raise Devotion, in Divine Meditations upon Psal. 25.  
2. To Administer Comfort by conference with the soul, in particular Cases of Conscience.  
3. To establish Truth and Peace, in several Sermons against the present Heresies and Schisms.  
By R. Mossom, Preacher of God's word, lately at St. Peter Pauls-Wharfe London.  
An excellent piece of Philosophy, commonly Called the Morals of Plutarch, Translated out of Greek into Eng: By Philemon Holland, Dr in Physic.  
A Medicinal Dispensatory, containing the whole body of Physic, Together with a most perfect and absolute Pharmacopaea or Apothecary's Shop: with a useful Physical Dictionary Composed by the Illustrious Renodaeus, chief Physician to the Monarch of France. And now englished and revised by Rich. Tomlins of London Apothecary.  
Londinopolis, An Historical Discourse, or Perlustration of the Cities of London, and Westminster, by Ja: Howell Esquire.  
Of Government and Obedience, as they stand Directed and Determined by Scripture and Reason.  
In 4. Books, by John Hall.  
An exact abridgement of Public Acts and Ordinances of Parliament made from the year 1640 to 1656. by William Hugle, of Gray Inn, Esquire.   

A True ISRAELITE Portrayed, for our IMITATION. The first Part.  Joh. 1.47. 
Behold an Israelite indeed, in whom is no guile.  
Sect. 1.  
THE coherence of these words. Nathanael, for ever renowned, by the recommendation of our blessed and heart-searching Saviour, is the subject of our present discourse. For our more orderly proceeding, let us reflect upon the 43 verse, where Jesus found and called Philip to follow him: Immediately after, verse 45. Philip found Nathanael, and 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Joan. Hom. 20.  inviteth him to come & see Him, of whom Moses and the Prophets wrote; namely, the true Messiah. Nathanael had some scruple and prejudice against him at the first, as his question importeth, ver. 46. Can there come any good thing out of Nazareth? Yet, is he afterwards persuaded by Philip, to come and see him; Whence observe, That it is the desire and endeavour of true Believers, to bring others to Jesus Christ: As Andrew brought Simon 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. 19  his brother with him, verse 41. For such is their zeal to the glory of Christ, from whom they themselves have received so much soul-good, that they would have all others (if they possibly could) to glorify God, by believing on him. It was the prayer of the Church of old, for all Nations, that yet knew him not, & were yet unborn, Psal. 67.3, 5. Let the people praise thee, O God, let all the people praise thee: where their ardency to obtain appeareth by the repetition of their suit.  
2. Such is their charity to others that they would have all to be partakers of the benefit, as well as themselves; yea though they be their enemies, 
1 Cor. 9.22.  as St. Paul became all things to all men that by all means he might save some, and I would to God said he to Agrippa, that not only thou, 
Act. 26.29.  but also all that hear me this day, were such as I am, except these bonds; yet many of those were his mortal enemies.  
3. Such is the fullness of grace in the Lord Jesus, that there is sufficient for all comers, Joh. 1.16. It is other wise in earthly riches, none can impart to another; though his own store be never so great; 
2 King. 20.12.17.  but he will have less himself, as Hezekiah showing his treasures to the king of Babylon's messensengers, was thereby deprived of them: but the communication of our spiritual treasures to others, bringeth an increase hereof to ourselves: as Paul was edified by the faith of the Romans, which himself had planted, Rom. 1.12. Observe secondly in Nathanael's query that there ever will be demurs & obstacles to hinder our coming to Christ.  
But 3ly. in Philip's prevailing with him to come and see; and in Christ's satisfying of him being come, that he was the true messias, the son of God; observe with me again, that nothing shall hinder Gods elect from coming off fully to Jesus Christ in God's time, Joh. 6.37. all that the father giveth me (saith our Lord) shall come to me.  
Sect. 2 § 2. And now by Philip's means Nathanael being brought near to Jesus, comes to be considered; the conference which passed between them: at the first sight, our Lord, who knew him from all eternity, doth give him an high encomium, Behold an Israelite indeed, in whom is no guile. Where we have 1. an Adverb of demonstration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold! secondly Nathanaels' description laid down. 1 by way of assertion, an Israelite indeed. 2. by way of negation, In whom is no guile. In both together is implied a main argument, why Nathanael was to be respected, because he was an Is●alite indeed, in whom was no guile. 
Intus & in ctu. Pers. satire. Doct.  From the demonstrative particle, behold, considering from whose mouth this charge proceeds, we collect, That an Isral●te indeed, is a most worthy sight; one to be well viewed, and known most exactly. Behold, behold them, (saith God) Isa. 41.27. He is the best sight in this inferior world, since our Lord Jesus left it himself. To Jesus Christ indeed primarily, the eyes of all nations are directed, and this sight alone, if it be right, will bring salvation to the beholders, Isa. 45.22. Look unto me, (saith the Lord) and be ye saved, all the ends of the earth. To him John Baptist his immediate forerunner pointed again and again, v. 29. Behold (said he) the Lamb of God that taketh away the sin of the world, and to Andrew and another Disciple v. 36. looking upon Jesus as he walked, he said, Behold the lamb of God: next to Christ comes in the true Israelite to be beheld by us. Such a one was Nathanael, whom our Lord doth here in ligitate.  
For 1. God taketh so great delight in the sight of such, as his eyes are never off them, Job. 36.7. He withdraweth not his eyes from the righteous. It is not any man's countenance, nor the height of his stature or outward appearance, that the Lord regardeth, or would have others to be taken with, but he looketh on the heart, 1. Sam. 16.7. To this man will I look (saith the Lord) even to him, that is poor, and of a contrite spirit, and trembleth at my word, Isa. 66.2. Secondly to the same object are the eyes of the holy angels bend: we are made (saith the Apostle) a spectacle to angels and men, 1. Cor. 4.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 3. In imitation of God and his blessed angels, good men how great soever have their eyes upon them; 
Psal. 101 6.  Mine eyes (said king David) shallbe on the faithful in the land and not without cause for in these persons we may find a confluence of all attractives of the eyes of our minds imaginable, For 1. We account great personages, Kings, Princes, and their well deserving favourits worthy of our aspect and respect: when Samuel had anointed Saul (according to the Lords commandment) See ye him (said he to the people) whom the Lord hath chosen that there is none like him among all the people, 1 Sam. 10.24. Why? These are they whom Christ hath washed in his blood, and made Kings and priests to God his father, Rev. 1.5, 6. These are his favourites Run ye to and fro through the streets of Jerusalem, 
Jer. 5.1.  and see now and know (saith the Lord by jeremiah) and seek through the broad places thereof, if you can find a man, if there be any that executeth judgement, that seeketh the truth, and I will pardon it.  
2. Do not we deem men eminent for wisdom worthy to be viewed and reviewed; How far came the Queen of Sheba to see Solomon upon this account; Our Saviour informeth us, Luk. 11.31. even from the utmost parts of the earth Now wisdom maketh the faces of these (whom we speak of) to shine, Eccl. 8.1. as Stephen's did, when all that sat in the council, looking steadfastly on him, saw his face, 
Act. 6.15  as if it had been the face of an Angel. And wisdom and truth itself termeth all these, children of wisdom. Mat. 11.19. and of them may be truly affirmed that which we read of Job, the ear that heareth them, cannot but bless them, 
Job 29.11.  and the eye that sees them, cannot but give witness to them, Job. 29.11. 3ly. what flocking together is there to behold great conquerors; yea, how desirable are their very statues and pictures to such as by distance of place are debarred from the sight of their persons; It is recorded that the king of Sodom, yea and Melchizedek king of Salem, went both out to meet Abraham, after the slaughter of Chedorlaomer, and of the kings that were with him. Genes. 14.17, 18. Behold, I present unto your view such as scripture language styleth more than conquerors, Rom. 8.37. Such are all true believers through Christ who loves them. 
Fortior est qui se, quàm qui fortissima vincit.  These resist the Devil, and put him to flight. Jam. 4.7.2 They subdue their own spirit which is a more signal victory then the taking of a strong city. Pro. 16.32.3 Christ giveth them victory over death, which hath vanquished the noblest conquerors of the world. 1. Cor. 15.57.4. Strange and rare shows never want spectators. The sacred Chronicle relateth (and therefore it desreveth our observation) that Solomon's ships brought from Tarshish apes and peacocks for their rarity, as well as ivory, gold, and silver, for their value 2 Chron. 9.21. But true converts are most rare New creatures, in whom old things are passed away, BEHOLD, all things are become new, 
Eph. 2.1  2 Cor. 5.17.2 They are raised from death to life you hath he quickened (saith the Apostle to the Ephesians) who were dead in trespasses and sins. This is a more admirable work then the raising of Lazarus from the grave, which notwithstanding drew a great concourse of people to Jesus who had raised him, Joh. 12.9. Who came not for Jesus sake only, but that they might see Lazarus also, whom he had raised from the dead.  
5. Multitudes have ever used to gaze upon persons sumptuously apparelled, Luk. 7.25. what went you out, (saith our Saviour to the people) into the wilderness to SEE? a man clothed in soft raiment. BEHOLD they which are gorgeously apparelled, are in kings courts. But St John Rev. 12 1. discovereth to us, a greater matter of admiration: There appeared (saith he) a great wonder in heaven a woman (the Spouse of Christ whereof every true believer is a member) clothed with the Sun, 
Oecumen. in Apoc. cap. 33. Ecclesia Sole justitiae Christo stipata est.  the righteousness of Jesus Christ whom she hath put on, Gal. 3.27. for uxor fulget radiis mariti; with the Moon under her feet, (that is, worldly things which are mutable like the moon, are by her little accounted of) and upon her head is a crown of twelve stars (the doctrine of the 12. Apostles whereon she is founded) Revel. 21.14. and this her raiment is like the Isralites garments in the wilderness, which waxed not old Neh. 9.21. but groweth more and more glorious by wearing, as faith increaseth by exercise.  
6. Exquisite beauties have an attrative force over men's eyes and minds. When David espied from the roof of his house Bathsheba, who was very beautiful to look upon, washing herself, he sent messengers to fetch her to him, 2 Sam. 11.2. But lo here is an incomparable beauty, as the Lord himself describeth it, Ezec. 16.13, 14. Thou wast exceeding beautiful (saith he to Israel) and thy renown went forth among the heathen for thy beauty: for it was PERFECT through my comeliness, which I had put upon thee. These are endued with perfect beauty; neither are they snout-fair, for the Proverb, foras Helena, intus Hecuba, hath no room here, but they are all glorious within, Psalm 45.13. neither is this a decaying beauty like Naomies, Ruth. 1.20. who in a few years was metamorphosed into Marah, as herself complains: nor yet is it like Ephraim's glorious beauty, which became like a fading flower, Isa. 28.1.4. neither doth that proverb take place here at all. 
Isa. 28.1.4.  Fair in the cradle, fowl in the saddle; for this is a permanent, yea an increasing beauty, like the olive trees, Hos. 14.6. 
Jam. 2.3. Lo▪   
7. Riches win respect among men Lo their riches are correspondent to their raiment and beauty. It cannot be said of them, which is too truly of some others averred, that they have gold and silver on their backs, and copper in their purses; for they are a peculiar treasure unto the Lord above all people, Exo. 19.5. and though they may be poor in the world; yet are they heirs of the kingdom of Heaven, Jam. 2.5. yea, all things here below are theirs, as they are Christ's & Christ is Gods, 1 Cor. 3.22.23  

Esth. 6.8, 9  8. Observance attendeth honour: Their honour is equivalent to their riches, 1. Chron. 4.9. jabez was more honourable than his brethren; the reason hereof is rendered vers. 10. He called on the God of Israel. God honoureth them, Isa. 43.4. Since thou wast precious in my sight (saith he to Israe) thou hast been Honourable, and I have loved thee. In them dwelleth the spirit of God, 1. Cor. 3.16. and can we find such a man as this is (said king Pharaoh of Joseph) in whom the spi● t of God is? Genes. 41.38 And by the Spirit of the Lord, are they changed into the image of the Lord, from glory to glory, 2. Cor. 3.18. and for this cause the holy angels (according to to their charge) readily vouchsafe their attendance night and day upon them, the least among them not excepted, Mat. 18.10. Heb. 1.14. 
Mat. 18.10.  The godly also, who only among men know the true estimate of persons, make high account of them; In whose eyes a vile person, (be he never so highly advanced in the world,) is contemned: but they honour all that fear the Lord, Psal. 15.4. Lastly Christ himself is the glory of his people Israel, Luk. 2.32.  
Sect. 3 Use 1. Serveth for exhortation. Since than Christ our Lord inviteth you to behold an Israelite indeed; imitate ye God, Angels, and good men, turn the eyes of your minds towards these excellent ones on the earth, 
Psal. 16.3. Gen. 23.6.  princes of God, children of wisdom, the most glorious conquerors in the world, rare new creatures, clothed with the Sun, perfect in beauty, transcendently rich, endued with honour and the spirit of glory, partakers of the divine nature, 2 Pe. 1.4. Having the glorious angels for their attendants. This your sight will be well pleasing to God; 
Motives.  for as all the works of God's creation and providence are to be minded by us; Ps. 143.5. so especially are these first fruits of his creatures whom he hath begotten with the word of truth, 
Psal. 143.5. Eph. 2.10.  Jam. 1.18. who are His workmanship created in Christ jesus unto good works, Eph. 2.10.2 There can be no danger in the contemplation of this beauty: as there may be, and too often is, in gazing upon other fair objects, as David found by experience, and the sons of God, in seeing the daughters of men that were fair, Gen. 6.2. for he that looketh on a woman to lust after her, hath committed adultery with her already in his heart, as our Lord witnesseth, Mat. 5.28. But thirdly this sight will bring great profit with it, to the spectators. Here we shall see the beauty of holiness, which will inflame our hearts with the love of it, 
* Cic. offic. l. 1.  as the heathen said, virtue would do if it could be seen with the eyes; and we read that many who beheld Lazarus, after he was raised fr●m death believed: and thereby themselves were raised from the death of sin, 
John 12.9.11.  Joh. 12.9.11. St Peter affordeth us two remarkable instances of this, the former is of Christians even under persecution living among heathens, whom he counselleth to have their conversation honest among them, that whereas some speak against them as evil doers, others by their good works, which they shall behold, may glorify God in the day of visitation: yea, by this means the very persecuters themselves may become true professors, 1. Pet. 3.12. The other is, of wives, though the weaker vessels; whose pious and meek demeanour may be an occasion of converting their ignorant and unbelieving husbands, on whom the word as yet cannot work, 1 Pet. 3.1, 2. Likewise, ye wives (saith he) be in subjection to your own husbands, that if any obey not the word, they also may without the word be won by the conversation of the wives: while they behold your chaste conversation coupled with fear.  
Use 2 Secondly, this serveth for our direction in two things, 1. What are we chiefly to behold in this true Israelite? Answ, 1. his original, he was borne in Zion the city of God, whereof glorious things are spoken, and which the highest himself shall establish, Selah, Psal. 87.2.5. He is of the seed royal begotten not of corruptible, but incorruptible seed the word of God, which liveth and abideth for ever, 1. Pet. 1.23. borne not after the flesh, but after the spirit, Joh. 3.5. more than a servant, even a son; and if a son, than an heir of God through Christ, Gal. 4.7.  
2. Observe his life and conversation, Brethren (saith Saint Paul) mark them which walk so as you have us for an ensample, Phil. 3.17.  
3. Mark him in his sufferings and the issue thereof: Behold (saith the Apostle) we count them happy which endure; ye have heard of the patience of Job, and have seen the end of the Lord, Jam. 5 11. How courageous have some been even under persecution, daring and provoking their tormentors, and crying out to them, as 
Tertul. l. ad Scapulam. Magis damnati quàm absoluti gaudent.  Tertull. relateth, Crudelitas vestra est gloria nostra.  
4. View well his catastrophe or the end of his life, as it is in Psal. 37.37. Mark the perfect man, and behold the the upright; for the end of that man is peace.  
Again, This directeth us concerning the manner how he is to be observed: namely, 1. with an eye of recognition, he is to be known and acknowledged by us, Isa. 61.9. All that see them shall acknowledge that they are the seed which the Lord hath blessed.  
2. With an eye of complacency and love. As David was accepted in the sight of all the people, and also in the fight of saul's servants, 1 Sam. 18.5.  
3. With a respectful eye, as the prophet Elisha regarded the presence of king Jehosaphat, who professed that had it not been for his sake, he would not have somuch as looked upon Jehoram king of Israel, nor have seen him, 2 King. 3.14.  
4. With a joyful eye, as they that feared God were glad when they saw David, Psal. 119.74.  
5. This fight ought to be joined with a desire of adhesion as when Jonathan saw David's valour, his soul clavae to him; 
1 Sam. 18.1.  and when Judah and Benjamin and many other saw that the Lord was with Asa the king, they fell to him out of Israel, 2 Chro. 15.9.  
6. It must be accompanied with a desire of imitation in that which is right. Those things (saith St Paul) which ye have both learned and received, and heard and seen in me, do, and the God of peace shallbe with you, Phil. 4.9.  
Lastly, we should look upon them with an eye of sympathy. 1. If they be regular in their lives, it should afford us occasion of joy, as Paul absent in the flesh, yet was present with the Colossians in the spirit, and rejoiced to behold their order, and steadfastness of their faith in Christ, Col. 2.5. 2 If they be in prosperity we should congratulate with them, so the Psal m●st prayeth, Lord, let me see the good of thy chosen, that I may rejoice in the gladness of thy nation, that I may glory with thine inheritance, Psal. 106.5. 3 If any of them be at any time in distress, we must cast an eye of compassion and pity upon them, Hear all people and behold my sorrow, saith the church in captivity, Lam. 1.18. So when the father saw the penitent prodigal, he had compassion, and ran and fell on his neck and kissed him, Luk. 15.20.  
Use 3 Thirdly, this may serve for discovery how purblind or squinteyed the men of this world are, who can see no excellency in the children of God. The reason hereof is rendered, 1. Joh. 3.1. the world knoweth them not, because it knoweth not the father: yea, it was prophesied of Jesus Christ, that he should be fairer than the children of men; 
Psal. 45.2.  yet when he cometh into the world, he hath no form nor comeliness: and when we shall see him, there is no beauty that we should desire him, which is spoken of the very elect, as well as of others, before they become believers; 
1 Pet. 2.7.  and then is Christ indeed precious to them, and not before. How then can the unbeliever spy any beauty in the members of Christ, who are indeed comely, yet withal are black, whilst they remain here below? Cant. 1.5. He can discern their blackness, but not their comeliness: if there be any infirmities or deformity in the Saints, the world can soon espy the same, and discover them to others, as I'm looked on his father's nakedness when he lay drunk in his tent, and told his brethren without, Genes. 9.22. Here the wicked be as quicksighted as L●nceus to behold a mote in the best man's eye, 
Mat. 7.3.  and may fitly be compared to bats and owls that can see better in the dark, then in the light: or secondly the carnal man beholdeth the godly with an evil eye, as of scorn and contempt, as Michael saul's daughter saw David leaping and dancing before the Lord, and despised him in her heart, 2 Sam. 6.16. or, with an eye of envy and hatred, as Saul eyed David, 1. Sam. 18.9.  
Use 4 Yet here the Saints may find matter of exceeding great consolation; though the perverse world censure and unjustly condemn them; and not only so, but they be loathsome also in their own sight, for their iniquities, Ezek. 36.31. for the Lords eyes are ever upon them for good, and his ears open to their cry, Psal. 34.15. yea, though their dearest friends who loved them best, while they were alive, yet when they are dead can hardly brook to look on them, as when Sarah was dead, Abraham bought a burying place of the sons of Heth, to bury his dead out of his sight Genes. 23 4. yet precious in the sight of the Lord is the death of his Saints, Psal. 116.15. yea and he will make them to be had in honour of all that have any spiritual discerning, for many things, for which the injudicious worlding condemneth them: as David assureth M●chal, who had despised him in her heart and rated him for dancing before the ark, that he should be had in honour for that very cause of the handmaids of Israel, 2 Sam. 6.22. and this their glory shall be like to the morning light, 
Pro. 4.18  that shineth more and more until the perfect day, even till Christ shall come to be glorified in his Saints 2 Thes. 1.10. For they are already the sons of God, and it doth not yet appear what they shall be: but this is most certain, that when he shall appear, they shallbe like him, and shall see him as he is, 1 J●h 3.2. And then shall all that ever hated them, and vilified them, see it and be ashamed, and be grieved, and gnash with their teeth, and melt away, Ps. 112.10.  
Use 5 This serveth for a strong invitation to all to become true Israelites if they do but consider that the eyes of the Lord run to and fro through the earth to show himself strong in the behalf of them whose heart is perfect towards him, 2 Chron. 16.9. and that he will give them favour and respect not only in the eyes of good men, such as David was: but of moral, though carnal persons; as he made Joseph (a servant) to find grace in Potiphars sight, and afterwards of the keeper of the prison, when he was his prisoner, Genes. 39.4.21. whereas on the other side all wicked persons are loathsome in God's eyes, Psal. 34.15. The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth: for as he hath promised that they who honour him shall be honoured: so he hath threatened that they who despise him, shall be leightly esteemed, 1 Sam. 2.30. for which end he sets Nigrum Theta an ignominious asterisk upon them, as he did upon Doeg, Psal. 52.7. Lo, this the man, that made not the Lord his strength but trusted in the abundance of his riches, and strengthened himself in his wickedness, neither can the godly abide the sight of them, He that worketh deceit (saith David Psal. 101.7.) shall not dwell in my house; he that telleth lies shall not tarry in my sight: much less shall he reside in Heaven, or tarry in God's sight, but be extruded from his presence for ever, and from the glory of his power and be made an abhorring to all flesh, 2 Thes. 1.9. Isa. 66.24. O then! let this prevail with you to enter into this honourable society yourselves, and to draw others with you into this happy and glorious estate: then shall ye shine as the stars of the firmament for ever and ever, Dan. 12.3.  
Use 6 What a cogent argument should this be to enforce the Saints to look well to themselves, their inward thoughts and affections, their words and actions, since so many eyes are upon them, even of God, angels and men Oh! 
Mat. 5.16.  let your lights (dear christians) so shine before men, that they may see your good works and glorify your father which is in heaven: and pray continually with David, Led me, O Lord, 
Psa. 5.8.  in thy righteousness, because of mine observers.  
Use 7 Use 7. How great cause have all they who are Israelites indeed to love the Lord Jesus Christ, and to bless God for him; For by his means are we advanced to all this excellency: who when he found us in a most loathsome plight, naked and in our blood, none eye pitying us, said unto us live, Ezek. 16.5, 6. And for that end he became man, and was 
* Nazianz. orat. 1. in pascha. Christus servi formam accepit, ut nos libertatem accipiamus; contemptus est, ut gloriâ afficiat, etc.  content to be emptied that we might be filled: to fast, that we might feast; to be vilified, that we might be dignified: to be impoverished, that we might be enriched: to take shame to himself, that he might cloth us with honour and glory: to be without form and comeliness 
* Bern. de passione Domini c. 16. nostrâ charitate devinctus ad tempus corponis nostri deformitatem accepit.  for a time, 
Isa. 53.3.  that we might be beautified for ever. Behold our Lord jesus, I pray you in that dress, wherein Pilate presented him to his implacable enemies, crowned with thorns, and wearing purple in derision and all besmeared with his own blood, saying to them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold the man, thinking by that ruthful sight to have pacified their immense fury, but to little purpose; for they were the more enraged against him. Now let us behold him, and let pilate's counsel, rejected by those bloody persecuters, be acceptable to us that our love may thereby be inflamed towards him; for it was for our sakes (brethren) that he was so pointed at by Pilate, Behold the Man: 
John 19.5.  John. 19.5. that it might be said of us, behold Israelites indeed! and happy art thou O Israel: who is like unto thee, O people saved by the Lord, the shield of thy help, and the sword of thy excellency! Deut. 33.29.   

The Second Part.  
Sect. 1.  
HItherto I have held forth the flag or streamer, to invite you all to take a right survey of the true Israelite: 
Israel venit à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 princeps.  now I shall present you with the sight of him, as he is characterized in the holy Scriptures. In my text, we have 1. his name, an Israelite, because Jacob-like, who was first called Israel, he hath prevailed with God and obtained his blessing, Genes. 32.28. who elsewhere is called a righteous man, a believer, or a Christian, 2. We have his qualification annexed in the adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in deed or in truth, hinting to us a distinction. There is a threefold Israelite, 1. nomine tenus, in name only: such a one was Saul before his conversion, proceeding from the stock of Israel, Phil. 3.5. secondly indeed, and so is every true convert; 
Isa. 4.8.1. Rom. 2.17.  though not descended lineally from jacob, Rom. 9.6.8. They are not all Israel which are of Israel: but the children of the promise are accounted for the seed, 3. There are Isralites both by nature and grace; so was Paul after his conversion: and, were they all such who call themselves Jews at this day, we should be glad to receive them into our hearts and houses, and give them all respect: but to be Jews 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 maxim clearly ariseth, That it is a great privilege, honour and happiness to be an Israelite indeed. David's epiphonema attesteth the same, Psal. 24.5, 6. This is the generation of them that seek him, that seek thy face, O jacob; or, O God of jacob, 
Vatab. in Psal. Aut Subaudiendum in ac sidicat. Talis est generatio eorum qui in jacob quaerunt faciem Dei: aut verbum substantivum hoc modo, jacob sunt & veri Israelitae qui quaerunt faciem Dei.  or (as Vatablus expounds it), in jacob, As if he should say, this is the generation of them who in jacob seek the face of God; or (saith he) the verb substantive is to be understood, thus, They are jacob, and true Isralites who seek the face of God. And all such, and only they, shall receive the blessing from the Lord, and righteousness from the God of their salvation. vers. 5.  
The same doth the prophet Isaiah confirm Chap. 43.1.4. Thus saith the Lord that created thee, O jacob, and form thee, O Israel, Fear 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, Argument 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 himself the Lord God of Israel, 
God is theirs by Covenant.  and blessed be the Lord God of Israel, Luk. 1.67. said Zacharias in his prophecy, whereof this was the first word, yea the first that he uttered, after he had been long dumb, and might well be our last word; if we were never to speak 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 poor dust and ashes? As God is the God of Israel, so are we that believe the Israel of God.  
Behold here again, 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, jacob is the lot of his inheritance, Deut. 32.9. Judge here who hath the better portion, God or we? The Earth is the Lords, and the fullness thereof saith David, Psal. 24.1. But the Lord is my God and my portion for ever, can the true believer say, Psal. 73 26. But what saith God to this? will he allow of it? yea, he saith so too, I am his God, 
Habet omnia, qui habet habentem omnia.  and I will be his God, and I will never be ashamed to be called His God, Heb. 11.16. And in having God, who hath all things, the true Christian hath all things.  
Yea moreover, if this be not enough for him, God hath not only tied 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 covenant unto us, 
Luk. 1.73, 74, 75.  1. by his oath, which he swore 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 fear, in holiness and righteousness, before him all the days of our lives Every word of which Grant aught to be weighed more exactly than gold, If we 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 complain, we cannot serve so holy a God, as we would, or aught to do: as joshuah said to the people, 
joshua 24.19. 2 Cor. 3.5.  Ye cannot serve the Lord; for he is an holy and jealous God: here we see, God hath undertaken to enable us to do, that which we (who are not sufficient of ourselves▪ as of ourselves, 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 deceitful Bow, as the Israelites did, who are said in their extremity to flatter him with their mouth, and to lie to him with their tongues. For their hearts were not right with him: neither were they steadfast 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 subtle for me, but be thou my strong rock. I have a deceitful backsliding heart but thou art a true God, purge out mine hypocrisy, and heal all my backslidings. Thou requirest that I should serve thee in holiness and righteousness without fear: but thou hast bound thyself as well to me, as me to thyself, grant me thy grace and power to do thy will; 
Da Domine quod jubes, & jube quod vis.  and banish far from me all slavish fear by planting thy love in mine heart, for perfect love doth cast out slavish fear, 1 Joh. 4.18.  
2. This covenant is established in the hand of a mediator Jesus Christ, who hath paid our whole debt, 
Heb. 12.24.  though we cannot satisfy for the least farthing: and he is able to work all our works in us and for us, Isa. 26 12. Adam indeed soon broke his covenant though he were in innocency, because he stood by his own strength: but the second Adam God and man is our upholder, who is bound in the covenant of grace with us and for us, to whom the Lord hath said, In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritage's; that thou mayst say to the prisoners go forth: to them that are in darkness show 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 willbe our everlasting strength. Do we fall? he will raise us up, Psal. 37.24. Though we break the covenant; he hath kept it to the utmost.  
Thirdly To render us yet more secure, 
Act. 2.38, 39  God hath confirmed this covenant that he willbe our God and guide unto death, by outward seals, commonly called Sacraments, Baptism, 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 witness 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 anointed 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 God's covenant and oath, that we might have strong consolation, who have fled for refuge to lay hold up●n the hope set before was, Heb. 6.18  
Argument 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 fountain of all the Saints blessedness and dign●●y, (which too may all along be distinguished, but cannot be separated). The primary product of this love is our election from all eternity, Eph. 1.4. which is therefore called the election of grace, Rom. 11.5. The object of this grace is the Israel of God, as appeareth by the Lord's compellation, Isa. 44.1, 2. Hear now, O jacob my servant, and Israel whom I have chosen, Thus saith the Lord that made thee who will also keep thee, Fear not, O jacob, 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 turn 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 shallbe 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 shallbe like the chaff which the wind driveth to and fro, Psal. 1.4.  
Secondly This love moved God to send his only begotten son in the fullness of time, into the world to die for them, that whosoever believe 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 joys 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 Christ's love is, who hath done both these for us, then and never before will you be able to conceive how great the believers 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 himself for us, an offering and a sacrifice to God for a sweet smelling savour, Eph. 5.2. and that he might redeem us from all iniquity, Tit. 2.14. and consequently from hell. Now, might the damned Spirits be certified, that they should at last be released out of those intolerable torments which they suffer, and we have deserved, and in the end be invested in celestial glory, thought it should be gra●●ed them, not till after some thousand of years 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 jesus Christ conferred his Sacred spirit, a gift of gifts, that thereby we may know, that he dwells ●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 inheritance 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 obtained it? And will not you be affected therewith to seek it till you find it? and to bless God for it, when you have it? 
2 Vivification.  2. By the operation of this Spirit are they quickened, who were dead before in trespasses and in sins, Joh. 6.63. Now put these two together; 
Prov. 15.30.  If the light of the body be so pleasant as Solomon averreth; how much more delightful is the light of the soul? and if temporal life be so dear, that (as the devil could say) all that a man hath, will he give for his life; 
job 2.4.  how much dearer is spiritual life? And how can you once imagine that you have either this spiritual l●ght or life in you if you have no care to show 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 privileges specified, 
3. Vocation.  effectual vocation, whereby 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 faithful by whom they a●e called and will also confirm 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 will be filled with praises for this, with other mercies.  
How unspeakable a prerogative is our adoption, 
4 Adoption.  who may say with the prodigal, that we are not worthy to be called his sons or daughters? Luk. 15.19. yet, as many as receive him, to them he giveth this right or prerogative to become the sons of God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  even to them who believe on his name, Joh. 1.12.  

5 Faith.  And for this end to them it is given to believe, Phil. 1.29. For should God give Christ, and not give us faith to receive him, Christ would profit us nothing: faith is termed precious, 2 Pet. 1.1. yea the very trial of faith is more precious than that of gold that perisheth, though it be tried with fire, 1 Pet. 1.7. How precious then is faith itself, 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 believer be poor in the world, yet is he rich in faith, and an heir of the kingdom, which God hath promised to them that love him, Jam. 2.5.  

1 Wrought Rom. 10.15.  For this end again God furnisheth and sendeth his messengers (whose very feet are beautiful to his chosen) with the fullness of the blessings of the Gospel of Christ, Rom. 15.29. to beget faith in their hearts. For Faith cometh 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 Working 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 shall see God, Math. 5.8. Faith also is attended with all the train of saving graces, as Virtue, Knowledge, Temperance, Patience, Godliness, brotherly-kindness, and Charity, 2 Pet. 1.6, 7. and it brings forth in them all the fruits of righteousness 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. In that day shall Israel be the third with Egypt, and with Assyria, even a blessing in ●he middle of the Land: Whom the Lords of hosts shall bless saying, B●essed be Egypt 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 blessedness of these persons, as the H●brew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports.  

6 Reconciliation.  T●ey only are reconciled to God by Jesu● Csirist, who were before, as all others are still, alienated and enemies in their minds by wicked works C l●ss. 1.20. What a change is here? By nature they were children 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. Henceforth 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 reign) 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 known to you. They are as near 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. 
john 17.21.  with whom, as also with the spirit of grace they have communion, as St. John asserteth, 1 john. 1.3. Truly 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 Christ's 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 unfruitful works of darkness; 
1 Cor. 10 20. Eph. 5.11.  and not with God: for what communion can light have with darkness; or unrighteousness with righteousness; 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 lie, and do not the truth, 1 john. 1.6.  
But ere we pass from this part of the Saints pre-eminence, 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 means 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 natural, but supernatural and mystical. Again the persons of believers are united to Christ; yet is not that a personal or essential union, as Christ with his Father is. Lastly, we must distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly attributed to Jesus Christ, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divine Nature, whereof all are partakers who have the Image of God renewed in them, consisting in wisdom, holiness, and true righteousness.  
If these things had been duly known and weighed by some, they would never have blasphemously usurped to themselves the titles of God, and Christ; or have given out that they are so one with Christ, that they can sin no more than Christ can sinne. To whom Luther & some others being too bold with those hyperbocall expressions of Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have given too much occasion.  
7. They, and they only have Christian 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 easy to contain 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, john. 14.2. Whereas all unbelievers, the fearful, the liars, and workers of iniquity shall in no wise enter in thither, but have their part in the Lake, which burneth with fire and brimstone which is the second death, Rev. 21.8.27.  

Lessius de justiciâ. p. 600. Christiana libertas à quintuplici servitute nos solvit. 1. peccati. 2. diaboli. 3. legis, etc.  2. The liberty of Grace is either privative or positive, 1. They are freed 1. From evil, 1. By means and their justification they have freedom 1. From the bondage of the devil, 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 died for their sins: yea rather is risen again, 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 Jesus hath made them free from the law of sin and death, v 2. As also in this life they are delivered from the terrors of death, under which others are in bondage all their life time, Heb. 2.15. Secondly from the evil of afflictions not from the afflictions themselves; for it is good for them to be afflicted, Psalm. 119.71. But to them the Lord turneth the evil 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 Moral 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 the obtaining of eternal life; for Christ is become the end of the Law, for righteousness 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 outrageous in evil then before; 
Spumeus et fervens et abobice fortior ibit.  as a river dammed-up swells and overflows the Banks according to that of the Apostle, The Law entered 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 rendereth his Commandments not grievous to them, 1 John. 5.3.  
Fourthly, they are delivered from the evil of evils, the immense and direful 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. and burn to the lower Hell.  
Lastly, they shall be delivered from death and the grave: for Death is the last Enemy that shall be destroyed, 1 Cor. 15.26. And, though die they must, yet the sting of death, which is sin, is pulled out, and they shall be raised from their graves in the great day of the resurrection; 
Hos. 13.14.  so that they may sing Hoseas & Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 evil; so they are set free to good, as 1. to righteousness, to serve the Lord in newness of spirit, and not in oldness 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.  
3. They are free to the communion of Saints, fellow heirs, 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 ask what they will, if it be agreeable to God's 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, Ask and have  

8 Peace.  8. The peace of God which passeth all understanding doth keep their hearts and minds through jesus Christ, Phil. 4.7. whereas there is no peace (saith God) to the wicked, Isa. 57.21. To this peace with God and their own 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 Joy  9 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, Isa. 51.11. whereas all others joys 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 smoke 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 ear 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, Ambrose, 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 reform: and for the conviction of the refractory. 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 down the chief marks, wherewith the pencil of God's 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 showeth his word unto jacob, His statutes and his judgements unto Israel, He hath not dealt so with any nation, and for his judgements they have not known them. Augustin and Bernard derive the name Israel from seeing God. 
* Aug. sup. Psa. 121. Bern. hom in luc. 24. Israel videns Deum inter pretatur; quamvis hane etymologiam Mercerus improbat.  And certain it is, none but they have the saving knowledge of jesus 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 only are taught by him as the truth is in jesus.  
Wherefore all such as know not God, neither desire to be acquainted with his ways exclude themselves out of this blessed catalogue, job. 21.14. that refuse to come and hear his word duly 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 direful commination recorded in, 2 Thess. 2.7.8. The Lord jesus shallbe 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 jesus Christ. O! here observe in time, I pray; the party coming is the Lord jesus, 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 dreadful sort, to take vengeance, 5. the subject parties on whom he will take vengeance, and they are of two sorts; first such as know him not. If there were no other sin but this, wilful ignorance, where means of knowledge may be had, and are neglected, his eye shall not pity: for he hath sworn in his wrath, and therefore will not repent, that the people who err in their hearts, and have not known his ways, shall never enter into his rest, 
Psal. 95.10, 11.  Psal. 95.10.11. The second sort, against whom this great Judge will come so armed, are all that obey not the Gospel of God; it is not sufficient for them to know it, unless 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 master's 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 jacob, 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 Jews 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. 20.22. Without attaning to the saving faith of Gods elect which worketh by love, that their works may justify 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 conceal 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 jesus 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 jesus 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 shall have pardon of sin; who repent not of it. And this calleth upon five sorts to look to themselves, 1. Such as have not yet repent, 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 God's denomination.  

Character▪  4. A true Israelite is one that hath a clean heart, as the Psalmist teacheth us, Psal. 73.1. Truly God is good to Israel to them that are of a clean heart. Obj. But who can say, I have made my heart clean, 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 fear, saith the Church; we are all as an unclean thing, Isa. 64.6. yet in a threefold respect, their hearts may be truly said to be clean 1. As they are justified by faith, God imputeth not to them their own sins, but the righteousness of his son, 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 clean every whit, Joh. 13.10. and this made David so confident in his prayer to God. Psal. 51.7. Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.  
2. In respect of regenerating or sanctifying grace, God hath begun to purify their hearts by faith, Act. 15.9.  
Thirdly Their unfeigned desires are to have their hearts cleansed, as appeareth by David's 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 cleanse themselves (as the Apostle teacheth) from all filthiness not only of the fl●sh, but also of the Spirit, and to perfect holiness in the fear of God, 2 Cor. 7.1. And for that end, 1 They hid 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 lodge 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 man's house, but tarry not there long; as Augustine interpreteth that passage in nathan's 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 souls, and find them out of order by reason of pride, hypocrisy, or any other obliquity, they weep and mourn, yea their laughter is turned to mourning, and their joy to heaviness and they humble themselves before the Lord, as St james commandeth jam. 4.9.10. and though they enjoy outward health and prosperity, yet are they weary 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 uncleanness, Zach. 13.1.  
Sixthly, being jealous of their own hearts, which by nature are deceitful above all things, and desperately wicked, so that none but the Lord who searcheth the heart, and tryeth the reins can know it, Jer. 17.9, 10. And withal being conscious to themselves 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 cleanse them from their secret sins, 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 lead me into the way everlasting: and Psalm. 19.12. Cleanse thou me from secret faults.  

Application.  Hereby it may appear that such bebelong not to the Commonwealth of Israel who 1. boast of the goodness of their hearts, 2. that hold thoughts to be free, 3. who never watch over their hearts, 4. that never are troubled about the filthiness of their inward parts, 5. never wash them in the blood of the immaculate Lamb, 6. nor pray for wisdom to discover, nor power from on high to purify 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 darkness, and will make manifest the counsels of the hearts, and then shall every man have praise of God, 1 Cor. 4, 5. Oh therefore judge yourselves, that you may not be judged of him to eternal condemnation.  
Character. 5 5. As when Jacob personated his brother Esau; yet his father, though he were blind, discerned his voice, Genesis. 27.22. The voice is jacob's 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 mother's tongue called the language of Canaan, Isaiah. 19.18. which consists, 1. In abstaining from evil talk, 1 Pet. 3.10. for he that will love life, and see good days, must refrain his tongue from evil, 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 evil communication infecteth good manners, 1 Cor▪ 15.33. 1. he recalleth himself, 2. confesseth his sin to God with selfe-abhorrencie, and humbleth himself for it, as Job did in his answer to the Lord, Job. 40.4, 5. Behold I am vile, what shall I answer thee? I will lay mine hand upon my mouth. Once have I spoken, but I will not answer; yea, twice, but I will proceed no further.  
Thirdly, he resolveth for the future to bridle his tongue better, as David did, Psalm. 39.1. I said I will take heed to my ways, 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 do it himself.  
Fifthly, It is a daily vexation to his righteous soul to hear others to dishonour God by their uncircumcised lips, and profane discourses. Lot vexed his soul day by day, as well in hearing the Sodomites unlawful speeches, as in seeing their unlawful deeds, 2 Pet. 2.8. and of old they used to rend their garments, when they had heard any to speak blasphemy.  
Secondly, the Language of Canaan consists not only in shunning of evil words, but also in bringing forth good things out of the good treasu e of his heart, as an evil man out of the evil treasure bringeth forth evil things, Mat 12.35. For as the righteous bath the law of God in his heart; so his mouth speaketh of wisdom, 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 yourselves to this test; 
Application.  for by men's words they shall be justified; and by their words shall they be condemned, 
Tit. 1.10.  Ma●. 12.37. Hereby 1. all unruly and vain talkers, cursers, customary swearers, railers, and scoffers that walk after their own ungodly lusts, jude. 18. manifest themselves to be rather Pagans than 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 tipped 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 falter in his most affected and best discourses. As many Ephramites were detected to be what they were by the men of Gilead in pronouncing Sibboleth for Shibboleth, for they could not frame to pronounce it right, judg. 12.6.  
2. What may they think 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 forewarned, 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 appear 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 righteousness, reprove sin, or exhort to reformation of life: or use any savoury passages tending to the souls good, they have done with them as too precise for their society, and jeer at them, as ridiculous persons: or tremble as Felix trembled when Paul reasoned of righteousness, temperance and judgement to come, but would give no further audience, Acts. 24, 25.  
Fourthly, woe unto them who never call themselves to an account for preventing frothy obscene or noisome language; nor yet for the omission of seasonable and holy conferences being far unlike to the Prophet Isaiah, who cryeth out to God, Woe is me: for I am undone, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips, Chap. 6.5.  
Sect. 5 Character. 6 As the Carpenter or Mason is known by his Rule or Plummet, so are they who are born in Zion distinguished from all the Sons and Daughters of Babel. God's holy word is the rule by which they square all their principles and practices, as the Apostle showeth 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 useful for bvilders for the discerning of that which is strait from that which is crooked that there may be a symmetry and just proportion between the several parts of his edifice. This rule of the word must 1. be known by us, 2. we must have it ever in readiness, 3. It is to be applied to every doctrine of faith embraced by us, and to all your imaginations, affections, and works, that we may all walk by the same Rule, Phillip 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 do most persons cast it behind their backs? Do you, when you awake every morning consider, what affairs you are to go about the ensuing day? do you contrive as architects use to do that your undertake 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 wisdom is in you? Jer. 8.9. God will bring upon you the fruit of your thoughts and do, Jer. 6.19. and in fine reject you, as he did Saul (for this very cause) from being King, 1 Sam. 15.26.  
Character. 7 He is a Jew (as the Apostle saith) which is one inwardly, in the spirit whose praise is not of men but God, Rom. 2. 29. He will neither forbear doing good or be drawn to evil for the applause of men, or for fear of reproach; 
* 2 Cor. 6.8.  he can pass through good report, and bad report both, willingly and cheerfully, knowing well that they are happy, who are reproached for the name of Christ, Luke. 6.22.  
Quest. How doth God praise his people? Answ. in his word he preferreth them before all others, giving them this suffrage, The righteous is more excellent than his neighbour, Prov. 12. 26,  
Secondly, in advancing them by his all ruling providence above others even many times in this life; as he avouched Israel to be his peculiar people according to his promise, and made them high above all nations in praise, in name, & in honour, Deut. 26.18, 19  
Thirdly, by the approbation and commendation of the godly, whose judgement is to be preferred before thousands of other men's, as Jonathan pleaded for David against his father Saul, 1 Sam. 10.4.  
Fourthly, In their own consciences by his spirit bearing witness 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 than I, 1 Samuel. 24.17.  
Sixthly, by clearing up their innocence from obloquys and slanders in this life, and bringing forth their righteousness 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 slain by the Fathers, had Tombs built them, and their sepulchres garnished by their children worse than their Ancestors, who justified the Prophets and condemned their own Fathers, saying, If we had been in the days of our Eathers we would not have been partakers with them, in the blood 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 proclaiming their innocency before God, Angels, and men; when that one word Euge, well done faithful and good servant will countervail 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. Prince's also, saith he, did sit and speak against me but thy servant did meditate on thy Statutes. Where the word also imports that others did the like, as else where he complains to God in prayer. Let the lying lips be put to silence, which speak grievous things proudly and contemptuously, against the righteous, Psalm. 31.18. In this case there is need of the Patience and faith of the Saints: 
Rev. 10.  But do as David did, go 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 certainly in due time he will wipe off all dirt cast upon your faces also.  
I deny not but praise is desirable among all; 
Application.  And whatsoever things are of good report; if there be any virtue, 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 than the praise of God; or will not be content with the honour that cometh from God alone: But receive honour one of another, neither do nor can believe John. 5.44. Obj. How then doth the same evangelist avouch that many of the chief rulers believed on Christ; but because of the Pharisees they did not confess him lest they should be put out of the Synagogue, for they loved the praise of men more than the praise of God, John. 12.42, 43. are they not here said for all this to believe? How then can you affirm 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, but 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 joh. 12, Non habuerunt veram fidem, sed fictitiam, quae cum non constiterit adversus insultum Pharisaeorum, multò minus constare poterit adversus insultum Sathanae.  Bucer and others conclude out of the comparing of these places together. True faith they had not; because they did not wholly submit themselves to Christ and his truth. True and lively faith (saith Calvin) is not separated from confession; for with the heart man believeth to righteousness, 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 himself, who in any part concealeth and dissembleth his faith, lest he should incur 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 with whatsoever dependeth thereupon, as worldly profit and safety, before jesus 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 God's word; either for fear of loss, or hope of preferment: and 2. all such as dare not own the cause of Christ, nor join with the true professors thereof in time of persecution and danger, or basely forbear holy duties and religious performances for the same causes; for all these are but mongrel Christians, as appeareth by the parable of the sour, where they are compared to stony ground; for though they hear the word, and anon 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 days, as there have been in former ages as they that were then eye-witnesses inform 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 affirm, that one may deny the doctrine of the Gospel in time of persecution, and conceal 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.  
Character. 8 A true Israelite loveth them who appertain 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 only, 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, 1 Joh. 3.19. True Christian love is like to the planet called Stella Veneris which attendeth the Sun 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 discern them in ourselves.  
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 God's love to our own 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 shown us outward kindness, as well 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, than God will not be unrighteous to forget our work and labour of love, which hath been showed towards his name in administering 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 chief set upon the good of the souls of men and women, that they may prosper, 6 If we can forbear and for give them, pray for them, and sympathise with them in their several conditions, and delight in their society above others. These will be clear evidences of the soundness of our affection to them, which will evidence to us again that we are of the fold of the great shepherd, and little flock for whom he hath prepared the kingdom.  
On the contrary they who hate the righteous, as Esau did blessed jacob, 
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 spoil 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 serpent's seed, Gen. 3.25. or as St. john. plainly telleth them, children of the Devil, 1. Joh. 3.20. Among all whom, they fall under the heaviest censure who disclaim all duties of charity as if none could perform them but forthwith they must needs make a ladder for themselves to ascend to Heaven by: whereas the Judge himself hath foretold us, that they shallbe 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 hungered, and ye gave me no meat, etc. v. 42. And when they shall answer, when saw we thee an hungered, or thirsty, etc. v. 44. he shall reply, In as much as ye did it not to one of these little ones, ye did it not to Me, 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 jesus 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. Fear 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 Testament is God's 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 Saviour's time which were the old Testament only; reject that wherein eternal life is to had or found: therefore they reject eternal life itself, 2 The Church under the new testament is built upon the foundation of the Apostles and Prophets, jesus Christ himself 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 pass over to the new Testament, there is duty allowed, commended, and commanded also, as in Luk. 17.10. When you have done all those things, which are commanded you, say, we are unprofitable servants: we have done that which was our duty to do, where observe that, Every command laid on us, obligeth us to duty, and the works of charity towards, poor Saints is termed Duty, Rom. 15.27. where the Apostle exhorting the Romans to afford liberal contribution to the poor Saints at Jerusalem, draws 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 read, 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 Character. 9 The next mark is sincerity, specified in the Text, because it is one of the fairest flowers in the right Israelites garland. Therefore I must insist more largely upon it than upon any of the former. He is one, in whom there is no guile For the better understanding whereof, we must distinguish of guile, 1. there is a lawful and commendable guile, as may be seen in Saint Paul's expression, 2 Cor. 12.16. who being crafty (as he affirmeth of himself) caught the Corinthians with guile, as the cunning angler covereth his hook  some such bate, as he knoweth the fish delighteth in, and then he useth to draw back his line, that the fish may less 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 separate from hypocrisy, tending to the spiritual good of such as we deal with.  
2ly There is a sinful guile ever condemned as most odious to God and man: and this again 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 early after God Nevertheless they flattered him with their mouth, and lied unto him with their tongues. For their heart was not r●ght with him, neither were they steadfast in his covenant, 3. There is deceit in act; the wicked worketh a deceitful 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 mouths; for so it was prophesied of those that should return from the Babylonish captivity, Zeph. 3.13. The remnant of Israel shall do no iniquity nor speak lies neither shall a deceitful tongue be found in their mouth. The like is affirmed of the hundred forty and four 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 years government challenged all the people, Whom have I defrauded? and they all gave him this honourable testimony. Thou hast not defrauded us, 1 Sam. 12.3, 4. and St. Paul's conscience enabled him to say no less truly, then boldly, We have defrauded no man, 2 Cor. 7.2. for which cause jacob also is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Aug, de civet. Dei. L. 6. C. 37. Simplex sine dolo vel fictione, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fingo inquit Ludovicus Vives in comment.  a plain man, Genesis. 25.27.  
But here a grand Question ariseth, Is there any man under Heaven free from Hypocrisy and deceit, when the Apostle condemneth all men to be liars, Rom. 3, 4. There is none, no not one. Answ. For proof of this, we need go no further than my Text; where we have a double instance and that of two eminent persons, 1. Of Nathaniel expressly named, and 2. Of Jacob (his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) alluded to. For the former, it is evident there was gross 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 by 
Aquin 22. 7. 110. 3. ad 3. Vsus 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 mother's counsel, as will appear if we view the whole transaction, recorded Gen. 27.6. Rebeccah having heard Isaac bidding Esau to go out to the field and take some venison, and to make him savoury meat, that he might eat and bless him before he died: She advised her son Jacob to fetch two good Kids from the flock, that she might dress them and make savoury meat, such as his Father loved, that he might bring it to his Father, and so obtain the blessing before his brother, v 10. But Jacob answered his mother, that Esau is an hairy man and I am smooth. My Father peradventure will feel me,, and I shall seem to him as a deceiver, and so shall bring a curse upon me, and not a blessing; yet he was overruled 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 therefore 
Paraeus 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 badst me, when he was not bidden at all, 3. excusing his haste alleged 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 clearly proved, that there hath been and ever will be falsehood found in all the Childeen of Adam excepting Christ himself 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 general, so here again we must distinguish of sinful 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 repent 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 remain some dregs of Hypocrisy in the best of the children of man, while they live in this world. But as for gross falsehood, it seldom or never surpriseth the true Christian, unless it be while he is under some strong temptation or other, as here Jacob was, for 1. his dear Mother persuaded him to take this sinister course for obtaining the blessing; the end was good, he saw his mother counselled him to it in great love to him, he might haply imagine, that his mother being withal a gracious woman knew better than himself what was both lawful and expedient (in such a case) to be done, & he knew that obedience was due to her that bore him, Prov. 1.8. especially when she was so importunate, and had taken the curse upon her (which she feared he should have brought upon himself by this collusion) for me had said unto him, Upon me be thy curse, my Son: Only obey my voice, Genesis. 27.13.  
Secondly, Here carnal reason for the present overtopped 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 employ his utmost policy to thrust him forward. And thus was he drawn into the sin; yet got the blessing in this sinful method, to teach us all, that all our blessings proceed from God's mere grace towards us in Jesus Christ and not for any worthiness 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 himself, which plainly argueth strong doubting in him; yet this hindereth not his speeding. Where observe again that theorem of the Apostle to be a solid truth, 2 Tim. 2.13. If we believe not, yet God abideth faithful he cannot deny himself. Though we altar never so much; yet God is the same most faithful and just in all his promises and undertake.  
But setting aside this time of jacob's temptation, I conjecture that you shall hardly find him offending in this kind either before or after: Some may ask? 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 not rightly named Jacob? for he hath supplanted me these two times: he took away my birthright, and behold now he hath taken away my Blessing also. But learned interpreters both Orthodox and popish herein justify Jacob and condemn. 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. Ideoque Esau peccavit primogenita vendens: Jacob autem non peccavit emendo, quia intelligitur suam vexationem redemisse.  Paraeus asserteth that Jacob used prudence, not without a divine instinct, but no sinful guile: and again he cleareth 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 perform to me, what thou hast often promised me.  
Secondly, although there is hidden guile, and may be sometimes gross fraud (in the times of temptation) in a true Christian; yet when he discerneth it in himself, and after the temptation is past, he alloweth not of it in himself, as the wicked do, e.g. Ephraim justifieth himself in his legerdemain, Hos. 12.7. He is a merchant, the balances of deceit are in his hand: he loveth to oppress. 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 assoon as the Lord bringeth a soul to true repentance, either initial, or renewed, than 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 according to the Apostles rule he putteth away lying, and speaketh the truth with his neighbour, knowing that we are members one of another.  
4ly. And though there remaineth guile in his flesh, or unregenerate part; yet is there none in his spirit, or regenerate part, Psal. 32.2. In his spirit there is no guile, This distinction Saint Paul maketh when he found in himself experimentally a bitter-sweet contrariety, 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 perform that which is good, I find not, etc. 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 iniquity, in whose spirit there is no guile. He will confess of himself, I have a treacherous heart, and false tongue, who shall deliver me from it? I will do this thing for thee, saith the Lord, which you desirest; for I have found a ransom. 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. Woe is me, (saith he) for I am undone, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the Seraphims unto me, having a live coal 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 showed) that Jesus Christ was not the right Messiah, because he came out of Nazareth; yet our Lord Jesus foreseeing that after he was better informed, he would embrace the truth; by way of anticipation (as I may so speak) 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 Messiah, 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 stiffly, 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 deceit for though they deceive others, and themselves more than any; yet God cannot be mocked, Gal. 6.7. Among these self-deluders, we 1. meet with all such as dissemble with God; who shall get the curse for their pains, Mal. 1.14. Cursed be the deceiver, saith the Lord, who draw nigh to God with their mouths, 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 hypocrisy, 1 Tim. 4.2. practising themselves, and teaching others the art of lying, fall under that double dreadful censure of our Saviour, whosoever shall break one of these least commandments much more the greatest, and shall teach men so, he shall be called the least in the kingdom of Heaven, Mat. 5.19. The jesuites teach 
a Parson's mitigat, c. 7. and 11. zanchez oper moral tom 1. l. 3. c. 6. disputat. 35. num. 13.  that it lawful to use aequivocation not only in ordinary discourse, but in very oaths even before the civil magistrate, not only about civil, but also religious matters. These may pass for Saints in the Romish calendar: but shall never be owned for true Christians in God's register; yea, this their practice is condemned by the moral Heathen, who herein teach better divinity than the papists O 
b Plutar in apoph Cic. l. 1. offiic.  Plutarch and Cicero stigmatize Cleomenes the Lacedaemonian, who making a truce with the enemy for thirty days, nevertheless destroyed their fields in the night time, alleging for his excuse, that the truce was made for days, 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 books (which I have seen) printed 
c Diog. Melius est in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quàm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incidere, in corv●s quàmin parasitos; high 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, falseswearers, Sycophants and flatterers together with all cheaters, and fraudulent dealers, who promise and perform 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 numbered among these citizens of the new Jerusalem, unless they repent in time: for thus holy Augustin 
* Aug. super Psa 75. Si verus Israelita in quo dolus non est: dolost et mendaces non sunt veri Israelitae.  argues against them all. If he be a true Israelite in whom there is no guile, then guileful persons and liars are not true Israelites.  
Obj. But some will say, Plain dealing is a jewel, but he shall die a beggar that useth it. Ans. Were this true; yet better it is to die a beggar with Lazarus, and after death to rest in Abraham's bosom, 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 maxim to Machiavelli, and the father of lies. For jacob was a 
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 shall be diminished, Pro. 13.11. and again, An inheritance may be gotten hastily at the beginning, 
Pro. 20.  but the end thereof shall not be blessed; And though the bread of deceit (for a while) may seem sweet to a man; yet afterwards his mouth shall be filled with gravel, Pro. 20.17. and in the end he shall find that too true, which now he will not believe, That he hath laboured for the wind, and when he returneth to go as he came he shall take nothing of his labour, 
Eccl. 5.15, 16.  which he may carry away in his hand.  
Obj. But may he not leave them with his children? A. Solomon resolveth this query, Those riches perish by evil travel, and he begetteth a son, and there is nothing in his hand, etc. 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 yield him no better fruit than much sorrow and wrath in his sickness, 5. He shall carry no more out of the world, than he brought with him into the world, 6. His children shall be nothing better for them, when he is gone. He 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 toil: but shall find death, when they think not of it; as the silly fish seeks the bait, but meets with the hook; for these men seek 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 pains 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 jacob is here singled out as a most eminent pattern for us. Let us therefore propound to ourselves jacobs' 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 particularise 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 prevarication and polygamy, 
* 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, jesus Christ who is to be followed in all things which are recorded in the Gospel, and propounded for our imitation; for he only never offended in word or deed, and therefore the Apostle exhorteth the Corinthians to be followers of him, even as he also was of Christ, 
1 Cor. 11 1.  2 we must have a precept as well as a precedent to direct us how far or wherein we are to imitate Jesus Christ, and other holy persons: otherwise Christ himself 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 sins 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 dark side of the cloud must needs be drowned and perish, 5. and therefore we are to cast our eyes on the light side thereof, for so the Apostle, Heb. 12.1. compareth the examples of believers to the cloud, which guided the Israelites from the land of Egypt to Canaan, whereas the Egyptians following behind it, perished: and 
* Isid. de summo bono l. 2. c. 11. Qui sanctum virum imitatur, quasi exemplar aliquod intuetur, sesque 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 as 
Luk. 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 slothful 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 his words, of them will he be ashamed at the last day, before his Father, angels, and men, Mar. 8.38.3 Those that serve Satan, and divers lusts and pleasures, Tit. 3.3. and will not be persuaded to yield their members servants to righteousness, unto holiness, as they have yielded 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 fear, (as jacob did) Hebr. 12.28. Instance 2 2 As jacob was in covenant with God, Levit. 26.42. where God promiseth to remember his covenant with jacob, with Isaac, and with Abraham: with jacob first, because, it was established with him last, and the blessings of jacob prevailed above the blessings of his progenitors. Genes. 49.26. So must you take hold of his covenant, and keep it, that all his paths may be mercy and truth to you, Psal. 25.10. All then, 
Isa. 56.4  that are not under this covenant, or refuse to bring their children to it in due time and manner, or that despise Baptism 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 father's Malach. 2.10. shall certainly 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 himself utterly unworthy of the least of all God's mercies, and all the truth which God had had showed him. By truth] understand the Promises which God had made and performed unto him, as 
* Luth. in Gen 32. veritas est promissio.  Luther interpreteth it, Gen. 32.10. was Jacob thus humbled, and Jesus Christ who was equal 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 sign of an approaching fall, than elevation of spirit. This dead Fly will soon infect the whole box of the Apothecaries precious ointment, and God hath engaged himself 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, God's presence to go 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 go not with us, carry us not up hence, Exod. 33.15. Let this teach us to acknowledge him in all our ways, and he shall direct our paths Prov. 3.6. As for them who say to God depart from us, we desire not the knowledge of thy ways, 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 confess, We are justly served. But who be they that say to God, depart from us? Answ. All that desire not the knowledge of his ways. Consider this all you that refuse to frequent the places where his honour dwelleth, the assemblies of his people, and that neglect to read and meditate on his word, to get the true knowledge of his will, that you may do it; you do as much in effect, as if you had said, Depart from us, and he that knoweth the meaning of your deal 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 departed 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 go, till he had blessed him, and by his prevalency he obtained the Surname, 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 Lord shall be saved, Rom. 10.13. 1 All here required for salvation is the right calling upon the name of the Lord, 2. far we need not to go: 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 less than salvation, 5. God's willingness 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 ask him, he is more ready to hear us, than we are to ask 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 wickedness 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 ask any thing according to his will, he heareth us, 3. our suits must be commenced to God in the name of our mediator Jesus Christ, John. 16.23. for so runneth his direction and promise joined together: verily, verily, I say unto you, whatsoever you shall ask 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 aught 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 threatened 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, 
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 you: Go 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 think that he shall obtain any thing of the Lord, Jam. 1.6, 7. 4 He also that wanteth charity, shall want success in his supplications, Prov. 21.13. Who so stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard: and, unless you forgive others, neither will your Father forgive your trespasses, Mat. 6.15.  
Instance 6 6. Israel is called pater votorum the Father of vows, 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 go; and will give me bread to eat, and raiment to put on so that I come again to my Father's house in peace, then shall the Lord be my God, v. 21. and this stone which I have set for a pillar, shall be God's house: and of all that thou shalt give me, I will surely give the tenth unto thee, v. 22. The vow consisteth 1. of prayer for God's presence, protection and maintenance, and a prosperous return, 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 perform, Psalm. 76.11. But alas how little do most mind their vow in Baptism? and many make vows, but pay not, 
* Bernar. Epist. 2. Justè exigitur ad solvendum, qui non cogitur ad vovendum.  whereas it were better, that is, less evil, 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 himself all he desireth is bread to eat, and raiment to put on, to teach us that lesson which St. Paul deduceth hence, 1 Tim. 6.8. Having food and raiment let us be therewith content; many better than we, who have not had so much, have been better content. The great Apostle of the Gentiles gives us his pattern as well as his precept he●ein, Phil. 4.11. where he proclaimeth to the Churches not by way of boasting, but for our imitation, that he had learned in whatsoever state he was therewith 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 ask for our daily 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 staff only, at his return back became two bonds, Gen. 32.10.  
How great need have we all, to beware and take heed of pride and covetousness, 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 abundance with increase, Ec. 5.10. For this end, 1. Let us pray the Lord with David, Psalm. 119.36. to incline our hearts to his Testimonies, and not to covetousness. Among the rest of God's precepts, let us well study the tenth Commandment, wherein covetousness is condemned, and the contrary, contentedness is enjoined 2. Think not that this Dropsy 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 godliness with contentment to be better than the largest Patrimony here below.  
Instance 8 Jacob is a mirror of thankfulness both for privative and positive mercy, for audience of prayer, preservations spiritual and temporal, 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 distress, and was with me in the way which I went, Gen. 35.3. Of his children he saith to Esau, These are the children which God hath graciously given to thy servant, Gen. 33.5. And of his cattle, God hath dealt graciously with me, I have enough, v. 11.  
What Israel did, all the house of Israel are required to do. Psal. 135.19. Bless 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 thankful, Rom. 1.21. Hypocrites may boast themselves of a false gift, but in so doing are like clouds and wind without rain, 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 publican, but went away as he came, unjustified, Luk. 18.11.14. Praise is comely for the righteous, and for them alone, Psal. 33.1. Rejoice 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 bless God who hath blessed them with all blessings in heavenly places in Christ But a person who is neither elected, 
Ephes. 1.3.  nor redeemed, nor justified, nor sanctified cannot in truth bless 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 soul are in right order, Psalm. 108.1. O God my heart is fixed, I will sing & give praise, 5. they only 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 swore by the fear of his father Isaac, Gen. 31.53. where, by the the fear of Isaac, is to be understood, God himself, 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 learn 1. that swearing is not altogether unlawful, but may be used as a part of God's worship, 2 he swore not ordinarily, till he had a weighty cause. 3 he swore by the Lord. 4 with fear and reverence, as his form of words express: unlike to him (in their judgement) are such as hold it unlawful under the Gospel to swear at all or in any case whatsoever, as some in our days teach, and the 
* joseph. l. 2. De bello judaico. c. 7.  Essaeans of old who thought all oaths as bad as perjury, whereas 
* Isa. 45.23.  the Lord hath sworn by himself, that unto him every tongue shall swear, even under the Gospel; for to those times the Apostle applied 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 forbidden us to swear 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 swear, let it be by the God of truth, Isa. 65.16.  
1. They that swea●e by any but God, are unlike to jacob (in practice) 2. So are all common and rash swearers who take the name of God in vain and may be sure he will not hold them guiltless. 3 for oaths the Land mourneth, Jer. 23.10. how much more cause have they to mourn, who make the earth to mourn. 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 remain 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 sin with Peter speedily and seriously, Levit. 6.5. If he that hath found that which was lost, and lieth concerning it, and sweareth falsely, restore that which he hath deceitfully gotten in the principal, & shall add a fifth part more thereto, & give it to whom it appertaineth, & shall bring his trespass 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 mindful of his mortality, reputing himself 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 days of the years of my Pilgrimage are 130 years; few and evil have the years of my life been, I have not obtained unto the days of the years of the life of my fathers in the days of their pilgrimage: out of which speech of his the Apostle gathereth, that he sought a better country even Heavenly. According to this our precedent let us account ourselves 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. Dear beloved, I beseech you as strangers and Pilgrims, abstain from fleshly lusts, which war against the soul; 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 writ 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 die, Isa. 22.13. little minding that after death comes judgement, Heb. 9.27.  
Instance 11 11. Israel is an exemplar to Christian soldiers, 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 patiented in suffering injuries than 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 sake he fled into the country 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 own Spirit. But when his two sons Simeon and Levi had without his privity slain the Shechemites for deflowering their sister, how did he abhor their bloody fact and condemn 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 little before his death, coming to these two in their order, he calleth them 
Genesis 49.5, 6, 7  brethren in evil, and detesteth with an execration their horrid crime, saying, The instruments of cruelty are in their habitations; O my soul, 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. Again, let us view jacob's admirable meekness and patience when Laban his father in law put blear-eyed Leah into his bed instead of beautiful Rachel, for whom he had served seven years all that he said 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 well, pursued him as a thief; he was provoked to wrath, and chod with Laban; yet he broke 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 bear no indignities or injuries: nor will part from their right in the least sort for peace and concord's sake, contrary to the Christians rule which enjoineth us that if it be possible, as much as in us lieth we should live peaceably with all men, Rom. 12.18. but 2ly upon small provocations break out into bitter maledictions, slanders and rail, as Micah's mother, when her eleven hundred shekels of silver were taken from her brake out into curse; though it were her own son who had taken them, Judg. 17.2. or 3ly. who upon any occasion small or great, study and endeavour revenge, and so take God's office out of his hand, as the Apostle teacheth, Rom. 12.19. Dear beloved avenge not yourselves, but rather give place unto wrath: for it is written, vengeance is mine, I will repay, saith the Lord. Therefore if thine enemy 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 murder, as Joab slew Amasa and Abner men more righteous than himself. All these (I say) are fare from jacob's spirit, and consequently are none of his spiritual seed.  
Sect. 9 Instance 12 12. Israel is a worthy pattern to all, in oeconomical and family duties.  
1. He was a dutiful child to his parents, he obeyed his father and mother; his father when he was decrepit by reason of old age, and his mothe● though the weaker sex, Genes. 28.7. and for this among other his virtues his father blessed him, and his mother loved him entirely. 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 commandment 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 cruse Corvos pascere Horat.  he shall come to a shameful end, as the common proverb importeth.  
2. When Jacob was grown up to be marriageable, he was not Esau-like his own carver to choose where he lusted▪ but submitted himself to be disposed o● in wedlock as his father and mother thought 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 mother's 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. jacob was a diligent and faithful servant twenty years together to Laban a fraudulent and churlish master, as he pleadeth with him for himself at their parting, Genes. 31.38. I have been with thee 20. years, they ewes and thy she goats have not cast their young, and the rams of thy flock have I not eaten: that which was torn of beasts I brought not unto thee, I bore the loss 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 spoke, Genes. 31.6. ye know that with all my power I have served your father. With this precedent, agreeth the Apostolical precept, Servants be subject to your masters with all fear, not only 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 hearty 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, purloining servant (who like Onesimus before his conversions do their master's harm instead of good or, who Ziba-like slander & deceive those who retained, and do maintain them for better ends) to know, that they fear not God; nor be the servants of jesus Christ; yet will he pay them their wages, even the wages of sin, eternal death, unless with Onesimus they repent.  
4. He reform and cleansed his household and all that were with him, and brought them to the public place of God's worship, 
Gen. 35.2.  Bethel. As David went with his train to the house of God Psal. 42.4. and Joshuah professed, as for me and mine house, we will serve the Lord, Josh. 24.15. But how many may be found in our times who absent themselves from the assemblies of God Saints, Hebr. 10.25. even upon the Lords days; (though no necessary impediment either of sickness, or other justifiable cause detain them) or if they come, yet their children or servants are left to themselves to go whither they will, and to do what they please? contrary to the express commandment of God, which requires all masters with their children and servants, and all within their gates to sanctify 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 hear than to give the sacrifice of fools, Eccl. 5.1. whereas many consider not that they do evil when they lend God their bodily presence in his courts; though they lay not aside malice, and all guile, and hypocrisies, and envies, and evil speakings as God commands 1 Pet. 2.1. and that is the reason, why many join 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 jacobs' 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 earrings which were in their ears, and he hid them under an oak that they might never be found again v. 4. In like sort the Lord enjoineth, his people to abolish all the relics 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 God neither shalt thou bring an abomination into thy house, lest thou be a cursed thing like it: but thou shalt utterly detest it, and thou shalt utterly abhor it, for it is a cursed thing. O that this most strict charge were well regarded by all, even such as are called protestants, then would they quickly remove out of their houses and closerts 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 john  will avail any thing. Sect. 5 For the commandment runs, Thou shalt not make to thyself 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. laid down, that it is life eternal to know the true God aright he closeth his Epistle, Little children, keep yourselves f am Idols. Amen. Keep yourselves not only from the adoration of them, but from the Idols themselves, the making, the having, the keepin of them is condemned, as Tertullian expoundeth these words, keep yourselves from Idols, that is, not only from their service, which he calleth Idolatry, but from 
a Ab ipsâ effigie eorum, indignum enim ut Imago Dei vivi imago idoli & mortui fiat 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. Add 
b Ephih epist, and Joan episcop Hierosoll.  to these, the practice of Epiphanius who tore in pieces 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 entirely, Gen. 29, 30. So are all husbands commanded to love their wives, as Christ loved his Church, and gave himself 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 saith God at the first institution of marriage, a man shall leave his Father and mother, and shall cleave unto his wife; and they two shall be one flesh, Gen, 2.24.  
Yet notwithstanding jacob's great love to Rachel when she grew impetuous through envy to her Sister, and male contentedness for want of children, and broke out into distempered offensive words to God, saying to him, Give me children, or else I die, jacob's anger was kindled against her, and he sharply rebuked her saying, Am I in God's 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 than should we turn 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 spareth his rod, hateth his Son: but he that loveth him, chasteneth him betimes.  
8. As Jacob was most careful for the souls of his wives and children; so was he not improvident for their outward estates, and comfortable subsistence in this present life; no less do his words to Laban import, Gen. 30.30. Thou knowest how I have served thee all the while since my first coming. Now when shall I provide for mine own 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 room 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 offspring Job. 21.19. Some there are in these last and perilous days, who (being without natural affection, as was long since foretold, 2 Tim. 3.3.) do run into the contrary extreme, and take no more care of their wives, and Children, than 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 hardened against her young-ones as though they were not hers, Job. 39.14, 15.19. This Ostrich is an emblem of a debauched spendthrift, who wasteth his time and means in riot and revelling, in whoring, gaming, surfitting and drunkenness, like the Prodigal, Luke. 15.13. nothing regarding what becometh of wife or Children: nay, he is worse than the Prodigal, for we read not that he had either wife or child: again he is worse than an infidel, as the Scripture determineth, 1 Tim. 5.8. If any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel.  
Instance 13 Israel's life we have seen to be well ordered in holiness 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 died 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 faithful till 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 lose their reward, Prov. 14.14. The Apostate or backslider in heart shall be filled with his own ways. It had been better for such never to have known the way of righteousness, then after he hath known it, to turn from the holy Commandment delivered to him, 2 Pet. 2.22.  
Sect. 10 Thus have I transcribed in this large use of information an authentic 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. 
2Vse for terror.   
Branch. 1 By all this which hath been delivered to you and proved, it will evidently appear that there are but few, yea very few Israelites indeed, under Heaven: 
Jer. 5.1:  For run through the City, 
A Recaputulation.  yea through the world, and see what swarms and multitudes there are, of Ignorant persons, yea grossly 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 God's word, and hate God's people, 6 Of such as love the applause of men more than the praise of God alone, 7 Of Hypocrites, Liars, Juggling 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 walk in the ways 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 righteousness, 2 who are covenant breakers with God, 3 proud and arrogant spirits, 4 forsakers of God, 5 who call not upon God daily, and duly in private, and with their families, upon whom the Lord hath threatened to pour 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 covetous and malcontented murmurers, 7 unthankful souls, 8. rash, falseswearers, and such as swear by creatures instead of God, 9 who put the evil day far from them, 10. such as are contentious and injurious, much more Murderers, Railers, Cursers, 11 Stubborn and Disobedient Children with all false purloining servants, 12 neglecters of Gods public worship, with all Idolaters, 13 unnatural parents, and bitter and cruel 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 foreigners to the Commonwealth of Israel, Eph. 2.12. and have neither part nor portion in all or any of the honour or happiness 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 I know nothing can serve to convert any till the Lord take away the scales from their eyes, and hardness from their hearts) to take down the pride of all unbelieving and carnal Jews, who call themselves the holy seed, the people of God, Israelites, and the children of Abraham, whom john Baptists reproves, Mat. 3.9. for having so much as a thought to say, we have Abraham for our father and our Saviour proves them to be degenerate, joh. 8.39. by this demonstrative argument, If ye were Abraham's children, ye would do the works of Abraham: But ye do not the works of Abraham: therefore you are not Abraham's 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 jews, 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 this distinction is held forth in the old Testament, as a most certain truth from the beginning: for, king Saul an Israelite according to the flesh of the tribe of Benjamin, 1 Sam. 9.1, 2. is yet by the spirit of God termed an heathen, Psal. 59.5.8. compared with the title of the Psalm; for Saul was an Israelite by descent, but an heathen in his manners. On the other side, Ithra was an Ishmaelite by birth; for so he is called; 1. Chron. 2.17. and yet is he termed an Israelite, because he was a proselyte, or an Israelite by grace, 2 Sam. 17.25. And unless all the rest of Abraham's posterity can demonstrate their descent from Abraham, to be spiritual as well as carnal, all the benefit they shall gain 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 jew first, and also of the gentile.  
Use 3 3ly. This serves for direction, and consolation to them who among jews or Gentiles will follow this direction. 
Direction.   
Quest. If any here demand, Is there not then any door of hope left for all those who are excluded out of the number of true Israelites, as yet, by the foregoing characters and instances.  
Answ. Yes, there is hope in Israel concerning these; not only the jews, but also the sinners of the Gentiles; by nature, as scripture styleth them, Gal. 7.15. But this hope and consolation is propounded only conditionally. To begin with the jew, there is hope laid down for him that he may be graffed into Christ upon this condition that he become a true believer on his name, as the great Apostle of the gentiles declareth, Rom. 11.23. They also, 
Rom. 11.23.  if they bide not still in unbelief, shall be graffed in: for God is able to graft 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 israelites by grace and so be made partakers of the highest privileges and forementioned glory. For blessed be the Lord of the whole earth, as he is entitled, Psal. 95.5. He hath,  
1. Prophesied of the conversion of the Gentiles; that they shall come unto him from the ends of the Earth. Jerem. 16.19, 2 Sam. 22.44, 45.  
2. He hath invited all the ends of the earth to look unto him and be saved, Isa. 45.22.  
3. He hath promised that in Abraham's seed all the nations of the earth shall be blessed, Genes. 22.18. and that all the ends of the world shall remember and turn unto the Lord, and all the kindreds of the nations shall worship before him for the kingdom is the Lords: and he is governor among the nations, Psal. 18.27, 28. and in him shall the Gentiles trust, Isa. 11.10.  
4. Many fervent prayers have been made on our behalf for this end, recorded in the oracles of God witness Noah's prayer, God persuade japhet to dwell in the tents of Shem, Genes. 9.27. and the Church's supplications in after ages, Psal. 67.2, 3, 4, 5. Cantic. 8.8. etc.  
5. From the beginning, the Lord gave to his son jesus Christ the heathen for his inheritance, and the uttermost parts of the earth for his possession, Psal. 2.8.  
6. Some of the Gentiles in all ages have been brought in, to embrace the faith, as Rahab the harlot, Jam. 2.25. Ruth the Moabitess, Ruth. 3.11. and the widow of Sarepta, Luk. 4.26. with many others forerunners of the residue of the heathen in the fullness 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 shepherd's glad tidings 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 only, but also for the sins of the whole world▪ 1 Joh. 2.2.  
10 By the death of Jesus Christ the middle wall of partition is broken down, who abolished in his flesh the enmity, for to make in himself of twain one new man, so making peace, Eph. 2.14, 15.  
This is to be accounted an unspeakable mercy to us sinners of the Gentiles.  
1. It is such a mercy as was denied 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 unlawful 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 God's singular goodness towards us, Rom. 16.25, 26.  
4. The prophecies which St. Paul allegeth for the proof of the truth hereof call upon us for our joy and thankfulness, Rom. 15.9, 10, 11. Rejoice ye Gentiles with his people. And again, Praise the Lord all ye Gentiles, and laud him all ye people: and the Apostle showeth 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, for this cause I will confess to thee among the Gentiles, and sing unto thy name.  
5. The godly Jews were exceeding thankful 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 himself and Israel for his peculiar treasure. And shall we be unthankful 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 royal priesthood, an holy nation, a peculiar people, that we should show forth the praises of him who hath called us out of darkness 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 believing Gentiles at their first hearing of it? Act. 13.48.  
6. St. Paul held it a gift of the grace of God given him that he should be made a minister of the Gentiles to preach among them the unsearchable riches of Christ, Eph. 3.7, 8. being glad to be our servant.  
7. This mystery that the Gentiles should be fellow heirs, and of the same body, and partakers of the promise in Christ by the Gospel, in other ages was not made manifest to the sons of men, (so fully, for the believers before could not be altogether ignorant of a thing so often prophesied of) as it is now revealed unto his holy Apostles and prophets by the Spirit, Eph. 3.5. and by them to his Saints, Col. 1.26.27.  
8. This mysterious mercy was after Christ's ascension, first revealed to Peter by vision from heaven, whereby God taught him not to call any man common or unclean, 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.  Cornelius and his company saying, Of a truth, I perceive that God is no respecter of persons, but in every nation, he that feareth him, and worketh righteousness is accepted of him, Act. 10.28.35. whereas before this, he thought it utterly unlawful to have conversed with them, as he there declareth.  
9 As Moses had foretold the rebellious Jews, that he would move them to jealousy 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 God's 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 spoke 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 been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles for so hath the Lord commanded us, saying, I have set thee to be a light to the Gentiles, that thou shouldest be for salvation unto the ends of the Earth: and when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed, v. 46.47.48. whence note, that if our happiness provoke the jews 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 rejoice 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 rejoice, and magnify the Lord for his goodness and truth towards ourselves.  
Indeed this honour and prerogative is ever to be granted to the jews 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 in amongst them, before we can partake with them of the root and fatness of the olive tree; yet this now is our happiness; though we be a wild olive tree by nature we may be graffed in, and partake of the root and fatness of the true olive. And since nothing without us can hinder us: oh! let not impenitency and unbelief within debar us from it.  
Sect. 11 Use 4 Use. So I pass 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 denizens of the city of the living God, the heavenly jerusalem, 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 material to determine whether Zacheus was a jew by lineal descent or no, this matter being controverted by interpreters Chrysostom, and divers 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 original a Gentile, and now by conversion became a son of Abraham. 
* Chemnit. Harmon. c. 137.  Chemnitius thought otherwise, and let it be granted, that he was a jew 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 privileges formerly laid down in my arguments cannot prevail with him who readeth or heareth them, 
Motives.  truly he is unworthy to have any more spoken to him: but before I can hope to persuade men, I must begin with God, who only can persuade the heart. O thou great Captain of the host of Israel, who hast the key of David, that openeth and none can shut, and shutteth and none can open; be graciously pleased to exercise thy great power and infinite mercy in working upon the hearts both of the writer and reader of this treatise to answer this thy call, that of wild olives by nature, we may be graffed into Jesus Christ, and may become trees of righteousness, the planting of the Lord that thou mayst be glorified in us and by us, and we with thee.  
Alas! Lord, what can a weak man's words avail, where the word of the ●●ving God is rejected? The arguments ●re full of power, but the hearts of the children 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 ears, and renew a right spirit within us, then shall we hear ●nd see, and run to join ourselves, who have formerly been 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 others to thee, besides those that are already gathered. Save us, O Lord our ●od, and gather us from among the heathen, to give thanks unto thy holy ●ame, and to triumph in thy praise, 
Isa. 56.7, 8.  ●sal. 106.47.  
Now if after prayer to God, tears ●ould move you, whose good is here ●●tended, they should not be wanting. beseech you by the tears and preci●s blood of jesus Christ to grant me is desire not for any thing from you 〈◊〉 myself, but for the salvation of your own souls, that you lay these things deeply to heart.  
Is it nothing to you to have lived so long without Christ, being aliens from the Commonwealth 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 go hence, and be n● more seen. Is not God a portion wort● having? is not his love worth embracing? fear you not the torments o● Hell? do you not value the joys an● glory of Heaven. Return a candid an● sober Answer to these Questions, whic● God himself, (and not I,) propound unto you. Say in good earnest to him Lord enable us, and we will become 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: fear not, is your Father's good pleasure to gi● you the Kingdom, Luke. 12.32. wh● shall I say of the blessed spirit of grac● he stands at the door of your hearts and knocks, if you will hear his voice and open the door, he will come into you, and sup with you, and you with him, Revel. 3.20. And judge righteous judgement, whether is it better to walk in that double Egyptian darkness 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 hear the voice 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 God's sons and daughters, or children of the devil? 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 evil, 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. what vast sums of money do some forego to purchase freedom in some great City, as the chief Captain did to be made free in Rome, Acts. 22.28. But all the money in the world will not purchase any freedom in this City, the spiritual Jerusalem; you must either be born in Zion, or you can never be free here: again, men may confer political freedom, 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 freedom, but the Son the great King of Heaven, John. 8.36.  
Lastly, if the Queen of Sheba pronounced Solomon's men happy, and twice happy, for standing continually in his presence, and hearing his wisdom, 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 only are near to him, Psalm. 148.14. and as dear as the Apples of his own Eye, Zachary. 2.8. And as they are near and dear to him, so is he nigh to them, to hear them when they call, Psalm. 145.18. and to save them in all times of their distress, Psalm. 85.9. Israel of old gloried in this privilege, 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 near 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 fulfil his promise, and draw nigh to us; for they that say to him now departed from us, shall hear 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 becoming Israelites indeed. 
Impediments.  What these lets and remoraes are I shall briefly lay down: O! that you could as soon overcome them.  
These impediments are either external or within yourselves.  

1 Their small number.  The 1. external Let, is the paucity or fewness of their number. But do 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 Hosts (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 less 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 Jews were offended with Christ Jesus their head for this very cause, Mark. 6.3. so if you had lived and seen him in the days of his flesh, you would have been offended at him also. As the evangelical prophet foretold, Isa. 53.2, 3, he shall grow up as a root out of a dry ground; he hath no form nor comeliness: 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 sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised and we esteemed him not. Are they poor in the world? Harken, saith James, my beloved brethren, 
Jam. 2.5.  Hath not God chosen the poor of this world, rich in Faith and heirs of the Kingdom, which the Lord hath promised to them that love him, Jam. 2.5. Do they seem to you to be simple, weak and base, give ear 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 than 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 wisdom: And no less mighty be they; for the Lord Jehovah is their everlasting strength, who trust in him for ever, Isa. 26.4.  

3. The world's 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? marvel not at it, 1 John. 3.13. 2 Christ hath foreshowed 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 name's sake: but he that shall endure to the end, the same shall be saved. 3. he rendereth 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 than our Lord? 5. none hate them but such as are the children of the devil, as God hath revealed to his elect from the beginning, Gen. 3.15. I will put enmity (saith God to the Serpent) between thee and the woman, between thy seed and her seed, 6. they that hate the righteous shall be clothed 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 enemy's confusion, Isa. 66.5.  
Secondly, 
2 Reproaches.  be not deterred from entering into the way of holiness for fear of cruel mockings, grievous reproaches & calumnies of wicked men; for 1. their tongues are set on fire of Hell, Jam. 3.6. and they cannot but run when the devil driveth them, 2. They are a generation of Vipers: how then can they being evil speak good things, Mat. 12.34. 3 Christ hath made it a note of an execrable person, when all men speak well of him, saying to such, woe unto you, when all men speak well of you, for so did their fathers to the false prophets, Luke. 6.26. 4 Christ himself escaped not the scourge of the tongue, nor was there ever any more lashed therewith than he, who is most-worthy to be praised for all eternity 2 Sam. 22.4. whence he inferreth, Mat. 10.24, 25. The Disciple is not above his master, nor the servant above his Lord, It is enough for the disciple, that he be as his master, and the servant as his Lord: if they have called the Master of the house Beelzebub, how much more shall they call them of the household, 5. Fear them not therefore, for there is nothing covered that shall not be revealed; and hid, that shall not be known, verse. 26. that is, God in due time will set all to rights. The Apostle having respect to this, distinguisheth between God's judgement and man's 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 man's judgement: but he that judgeth me, is the Lord. Therefore he exhorteth us to judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God, 1 Cor. 4.3, 4, 5.  
3, 
3. Suffering from God's immediate hand.  Be not discouraged by reason of the sufferings of Gods chosen in this life either from God's 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 endure 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 seem for the present not to be joyous, but grievous; nevertheless afterward they yield the peaceable fruit of righteousness to them that are exercised thereby.  
Or from men, 
Or men.  as God's instruments permitted for their trial either to deprive them of their means, outward comforts, and relations: but readily forgo 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, (together with liberty, and life itself) for his name's sake shall receive an hundred fold, and shall inherit everlasting life, Mat. 19.29. Usurers put out their money 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 jesus Christ, receive an 100 fold in this world?  
Answ. Appreciative, they receive that which is an hundred times of more worth than 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 down the exposition of some millenaries on these words and refuteth the same, and then gives us his own judgement 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, centum recipiat in futuro. Sensus igitur, iste est. Qui carnalia pro Sa vatore dimiserit, spiritualia recipiet, quae comparatione et merito suî quasi parvo numero centenarius numerus comparetur.  
Or to raise up bitter persecutions against them, for fear whereof many durst not join themselves 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 jews, as Zeresh said to Haman of Mordecai, they shall not prevail 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 righteousness sake, withal affirming that theirs is the kingdom of heaven Mat. 12.10. will both enable you to endure steadfast 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 David's time, 
4 Impediment, Satan.  when he provoked him to number the people 1 Chron. 21.1. His grand and constant design ever hath been, estill is, and will be to keep, souls from entering into this fold of jesus 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 spoke with the chief of the jews 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 power) the true preachers of the Gospel from declaring and making known to the churches the excellency of this way even the beauty of holiness; as he hindered 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 minds 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 Gospel: then his next plot will be, to turn them, who began to run well, from the right path into error and sinful courses; so when Paul had espoused the Corinthians to one husband, that he might present them as a chaste virgin to Christ, he feared lest by any means, as the serpent beguiled Eve thorough his subtlety, so their minds should be corrupted from the simplicity that is in Christ, 2 Cor. 11.2, 3.  
6ly. If he can effect none of these, projects, than 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 damage, as he employed 1. the Sabeans to take away Jobs oxen as they were ploughing, and his asses feeding beside them, and to kill his servants with the edge of the sword, suffering only one to be a messenger to acquaint him with the sad tidings thereof, Job. 1.14, 15. 2ly. By causing a great fire to fall from heaven to burn up and consume his servants and his sheep in another place, v. 16. 3ly. By sending three bands of the Chaldeans, 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 fell upon them, and killed them all at once. v. 19 5ly. By smiting Jobs body with sore boils and diseases from the sole of his foot unto his crown, Job. 2.7. 6ly. by instigating his wife, (who should have been his chiefest comfort to become his bitterest cross) to persuade him to forgo 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 dreams, and terrifying him through visions, so that he chose death rather than 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 only 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 pitiful 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, Fear none of the things which thou shalt suffer: Behold, the devil shall cast some of you into prison, that ye may be tried, and ye shall have tribulation ten days be thou faithful unto death, and I will give thee the Crown of life, Rev. 2.10. See here, the devil himself was to be the jailer, 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, God's end was not to destroy, but to try them, the time how long the persecution was to last is limited to ten days, not so long as the devil pleased; and therefore he assureth them they had no cause to fear 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 means to incense God's 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 always prepared to hinder their prayers, especially when they make intercession for Jerusalem, as he did Joshua the high Priest standing before the Angel of the Lord; for that 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 daily 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 himself thrice to prayer to God, who answered him that his grace was sufficient for him, his strength should be made perfect in weakness, 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 obtain pardon. Thus he dealt with the incestuous Corinthian who had been swallowed up of overmuch grief, had not this Lord provided a remedy against the greatest of evils, by Paul's second Epistle written to the Corinthians, Chap. 1.7.11. wherein he requireth them to forgive and comfort him; and again he beseecheth them to confirm their love toward him, verse. 8. as he himself 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 sly and hellish contrivances against the Saints, not only to tyre them out but also to make others to take up hard conceits of the yoke 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 him, that through death he might destroy him that had the power of death, that is, the devil, Heb. 2.14. and 
* Aug. de ago Christiano. Hunc adversarium Dominus noster prior vicit. ut etiam nos in illo permanentes vintamus per ipsum.  Christ's 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 himself, 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 separate us from the love of God which is in Jesus Christ; Nay in all these things we are more than conquerors 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 prevail, Matthew. 16.18.  
7. As the evil angels infest us, so God hath given charge to his holy angels to keep us in all our ways, 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 ministering spirits, sent forth to minister for them, who shall be heirs of salvation; Heb. 1.14. no less doth the devil himself confess, Math. 4.6.  
8. If this be not sufficient, behold, God himself is the keeper of Israel, who neither slumbreth nor sleepeth, Psalm. 121.4.  
9 If ye fight not under Christ's banner against this enemy, according to your vow in Baptism, 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 general judgement. What confusion will these be to those proud spirits?  
10. The God of peace shall bruise Satan under your feet shortly, Rom. 16. 20. It shall certainly be so, yea and that shortly too.  
5. 
5. Impediment, the world  The world also will not be wanting to play her prizes against this our true Israelite.  
1. By raising up troubles against him (as already hath been declared) for Christ hath forespoken it, but withal hath enjoined him to be of good comfort, john. 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 vain 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 gain; great cry, but little wool. But let us not hearken to this Enemy, but to wisdom, and she telleth you the truth, Prov. 8.18. Riches and honour are with me, yea, durable riches and righteousness; and godliness with contentment is great gain, 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 eat, Gen. 3.6. Here was delicious food (as they thought before trial) but they paid dearly for the sauce; for, for this fact, were they driven out of Paradise, verse. 24. yet multitudes of their posterity by the like enticement are brought into a fools Paradise, imagining the bread of deceit to be sweet, till they find their mouths to be filled with gravel, Prov. 9.17.20.17. And many there be who when they have heard the word, are afterwards choked 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 with us; yet some are sooner caught with one, & some with another of them, as Judas was hanged upon the silver hook of profit: Herod was blown up with the blast of applause: and Dives sunk in the gulf of voluptuousness: but when they all join together in one there is hardly any avoiding of their solicitations; which take with us the more easily, 1. when they are suitable to any of our inclinations, 2. because they yield present contentments. ● are in some sort necessary, without which (we think) we cannot well be. ● and in themselves they are not absolutely prohibited, and therefore are ●ot altogether unlawful, 
* Licitis perimus omnes.  but only unfull profits are destructive: witness Achan who seeing among the spoils ● goodly Babylonish garment, and two ●undred shekels of silver and a wedg of Gold, etc. coveted and took them ● the ruin of himself and his family, ●os. 7.21.25. and Gehazi who took too talents of Silver, with two chan●es of garments from Naaman the Sy●an, whose leprosy also clavae unto him, ●nd his seed for ever, 2 Kings 5.26, 27. ●he former of these exchanged his life for filthy lucre, the latter lost his health to gain wealth, to whom let us add wicked Ahab, who sold himself 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 gain the whole world, and lose his own soul? 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 infamy, for truth itself 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 john. 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 things are not of the Father, 2. they are inconsistent with the 
* Grynaeus in hunc locum. Cyprian. Cum must 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 choosing rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season, verse. 25. 3 He vilified the pelf of the world, esteeming the reproach of Christ greater riches than the treasures in Egypt: if it be demanded, What enabled him to do so? The Answer is given, they did all this (as you also may do) by faith for he had respect unto the recompense 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.  

Interall im●dment ●●norance  1. Ignorance keepeth off thousands from joining themselves to this small number of Israelites indeed, Pharaoh 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 mean 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. Ask 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. 27.5, 6. and the Lord, when he cometh to decide the controversy doth not only acquit him, but preferreth him before all three of them, Job. 32.7, 8. But what will the men of the world think 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. Unbelief.  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 unbelief were many even of the Jews broken off, Rom. 11.20. And what hindereth them now above sixteen hundred years from being graffed in again? nothing but unbelief: for the Apostle foreshoweth that they also, if they bide not still in unbelief, shall be graffed in: for God is able to graft them in again. v. 23.  
A 4th internal obstacle is Inconsideration, 
4. Inconsideration  when a man beginneth in part to be convinced, and almost persuaded (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, till it hath wrought a thorough change in him, and doth become an engrafted 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. Profaneness.  A 5. Hindrance is Profaneness of Spirit; without which, outward objects of pleasures and profits could not bewitch poor souls so far as to make them to prefer lying vanities before their own 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 sleep, Pro. 19.15. and then neither can they hear good counsel; nor embrace any good offers; nor see nor fear any mischief; nor eat any enemies or imminent dangers; though the house be on fire over their heads or the ship wherein they are sleeping be in extreme peril of sinking. I might give Jonah for an instance, Ch. 1.4. but his sleep was corporal; theirs is altogether spiritual: the mariners awakened him; they continue sleeping, and will not be so easily awakened; he repent. God give them also repentance to life.  
A 7th Let, is inconstancy, 
7. Inconstancy.  proceeding from hypocrisy, and ending in apostasy. Orpah attended her mother in law as well as Ruth, when she came from the country of Moab to return to the land of Judah but she was persuaded by her mother's words to go back to h●r own country; 
* Pellicanus. Ruth adhaesit socrui, futura una ex ma tribus è quibus mundi salus proditura erat.  whereas Ruth continued steadfastly 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 self delusion, thinking (but falsely) that they are converted, have repent, do 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 clean, when as indeed they deceive their own souls, Jam. 1.21.  
Divers other inward impediments there are: but these chief must be removed, the mind must be rightly informed, the judgement 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 greatness of God's majesty, his presence, justice and truth, the incertainty of our lives and the strictness of the impartial Judge, before whom we must all appear, be considered of; and let profanes, spiritual sloth, together with levity and inconstancy of Spirit, and all delusion be avoided, lest any of us fail of the grace of God, Heb. 12.15. or come short of the promise of entering 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 ourselves, or being deceived by others, charging us all once that no man deceive himself, 2 Cor. 3.18. Twice, that no man deceive us, Eph. 5.6. again, that no man deceive us by any means, 2 Thess. 2.3. Thrice, that we be not deceived either by ourselves, or others, 1 Cor. 6.9.15.33. Gal. 6, 7. hereby warning all 1. that we are apt to be deceived in spiritual matters, 2. that this is the most dangerous deceit of all others. 3. That therefore we should continually look well to ourselves that we be not overreached 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 certain sorts of men, and,  
1. To begin with Magistrates called heirs of restraint, Judg. 18.7. I earnestly entreat them to become Israelites indeed, to rule with God, and to be faithful with the Saints, Hos. 11.12. to execute judgement and justice without partiality or delay, to judge the cause of the poor and needy; for than it shall go well with them, and the common wealth under them, Jerem. 22, 15.16. yea, not only subjects at home, but foreigners abroad shall have great cause to bless God for them: as the Queen of Sheba blessed God for king Solomon, and pronounced ●is people happy, Her words to Solomon run thus, Happy are thy men: and blessed be the Lord thy God, which delighted in thee, to set thee on the throne, because the Lord loved Israel for ever; therefore made he thee king to do judgement and justice, 1 King. 10 9  
2ly. Might this counsel from God be accepted of counsellors and attorneys, with Nathanael to wash their hearts and hands daily 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 fear either levelling or antinomian aspersions or designs; for a good conscience would be a brazen 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 hypocrisy, Job 15.34. and blindeth the eyes of the wise, Exo. 23.8. and maketh the tongue mercenary, either to keep silence when they ought to speak, or to speak when they should be silent. They would never desert any righteous cause, Isa. 1. 17. but keep themselves far from every false matter, as the great Law giver requireth, Exo. 23.7.  
3ly. Though I take not upon me to teach them who are called to be teachers of God's 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 transgressors' Gods ways 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 turn many away from iniquity, Mal. 1.6. Then also will the Lord soon wipe away all disgrace and obloquy from your persons and function, which hath been too long cast upon you and it, for neglect hereof, as the Lord admonisheth the priests, Mal. 2.9. Saying to them, therefore have I made you contemptible and base before the people, according as you have not kept my ways, but have been partial in the law.  
4ly. From ministers, I pass to students in the universities (the hope of their succession) to persuade them with blessed Paul 
* 2 Cor. 1.12. Theophyl. enarrat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to prefer, both in their studies and practice, simplicity and godly sincerity before fleshly wisdom and sophistry, which will afford unto themselves cause of solid and permanent joy, and ascertain both our Church and state of future felicity.  
5ly. I desire also merchants & tradesmen to find time, freed from the hurry of their affairs, to learn to write after this copy of jacob's plain dealing: not to abuse the buyers simplicity, nor to make too much use of his necessity. And suppose their gains be not so great as formerly they were; yet they may be sure a greater blessing shall accompany what they honestly get, and make that 
* Dimidium plus toto.  little to do them and their's more good, than a far greater store of treasure unjustly gathered together can do others. Herein if they dare not credit me, I commend to them God's faithful assertion promise for it, who is able to perform, and for their greater security they shall find it upon record, Psal. 37.16. A little that the righteous hath is better than the riches of many wicked. Where, a little is opposed to great riches, and one man's modicum is opposed to many men's great revenues. Again, Psal. 112.1, 2, 3. Blessed is the man that feareth the Lord, that delighteth greatly in his commandments; 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 than I speak not any thing tending to your loss in dissuading you from 
* Tim. 3.3.  filthy lucre; for a man's 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. satire. 1  A clear fountain being a man's own will yield better water, and sufficient for his use with more safety than a deep muddy river can do.  
6. I have a word to schoolmasters, who have a fairer upportunity of enlarging the kingdom of Jesus Christ, and the commonwealth of Israel, if they be careful 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 scholars, that they may also learn it throughly; without which all humane learning will but increase their guilt, and then will not you make merchandise of the precious time of the youth committed to your trust, either through sloth, or for sinister advantage, and then shall they grow in wisdom and grace and favour with God and men, to the great joy of their Parents, and your no less honour.  
7. Let all that glory in the title; and say, they are Jews, Israelites, or Christians, and are not, but do lie, as john the divine speaketh, Revelations. 3.9. much more strive to attain to the reality, than vainly affect the 
* Ne nomen eis ad ignominiam ●it. Cypr ad Cornel. Papam.  bare name, which unless they be Israelites and Christians indeed, will rise up in judgement against them. And let all who are named Nathanael resemble this pattern in my Text, and be put in mind of it as oft as they writ 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 registered in the Lamb's book of life, and they shall never be blotted out of it.  
8. Let the word of God prevail with all martial 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 surnamed Israel, from his prevailing first with God, and afterwards with men, and there see that you begin; be sure to prevail with God by prayers and then shall you be more than Conquerors 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 Land, and the Lord your God will be a strong and sure defence unto you; you shall go on and prosper against all the Enemies of God and his Church whereof you are lively members, five of you shall chase an hundred, and an hundred of you put ten thousand to flight and your enemies shall fall before you by the sword, Levit. 26.8. for they are more with you then can be against you 2. Chron. 32.7.  
9 This greatly concerneth parents, and Masters to train up their Children and Servants in this holy profession, and to be exemplary therein to them: then will your Children be dutiful to you their Parents, and acknowledge you to have been instrumental to them (under God) of a double birth, both of a natural generation, and of supernatural 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.  
Sect. 16 Use 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 will of the flesh, nor of the will of man, but of God, john. 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 Jews or Gentiles) to do, but very sharply reproveth them for it, Isa 48.1, 2. They are called by the name of Israel: and again, 
Isa. 48.1, 2.  they call themselves of the holy City, and stay themselves upon the God of Israel, and they swear by the name of the Lord, and make mention of the God of Israel but not in truth, nor in righteousness. Hence observe, 1. in that wicked men usurp this title and glory in it, how glorious are all Israelites indeed, their enemies themselves being judges? 2ly. it is a heinous sin for any to challenge this title, when it belongeth not to them; as it is a Capital crime for a varlet to pretend to be a King's son and heir, 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 Jews, and are not,  
2ly. This is not a bare and empty title, but accompanied with so much honour and happiness, as none on this side heaven can express, 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 appear what we shall be; but we know that when he shall appear, we shall be like him, for we shall see him as he is: whence we collect,  
3ly. That they, and only 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 father's house are many mansions, I go to prepare a place for you, and I will come again, and receive you, that where I am, there ye may be also, v. 3. and then shall you find experimentally, and confess 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 rejoice 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.  your ears to hear a voice behind you, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn 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.