THE TRUE ISRAELITE, OR, The sincere Christian distinguished from the hypocrite. By Master WILLIAM ANDREW'S, late Minister of the word of GOD.  
LONDON, Printed by Richard Oulton, for Ralph Mabb, and are to be sold by Charles Greene. 1638.   

TO THE RIGHT worshipful Tho: Ratcliff Esquire: Secretary to the right Reverend and right Honourable William Lord Bishop of London and Lord high Treasurer of ENGLAND.  
Sir,  
THe worth of the Author, the respects I own you, and your own Innate goodness have encouraged me to choose you the Patron of this Post-humus.  
For the Author, as he was a Divine sound and orthodox in judgement, so he was peaceable in the Church, and sincere in his life; for his learning, though himself (it may be) was a stranger to you, yet as he that by Hercules his foot drew the proportion of his whole body, so in this little Mirror (if I mistake not) you may perceive him to be one that was brought up at the feet of Gamaliell, mighty in the Scriptures, and well studied in the Fathers.  
The respects I own to yourself, are such as that having this opportunity to manifest my acknowledgement of them, I had (doubtless) incurred the censure of ungrateful negligence, if I should have let it slip and not improved it to this end from your own goodness. I gather an assurance of your favourable acceptance, both of this Orphan and the presenter, who am put in trust to commend the patronage of it to some one, whose emminency in the World for virtuous qualifications might somewhat shelter it from these black-mouthed Calumniators that these times are pestered with.  
These are the reasons (worthy Sir) why I have (though without your foreknowledge) prefixed your name in the Front of this tract. I humbly crave your pardon, if herein I have trespassed any thing, and that you would be pleased to do the Author and me, so much honour as to suffer His Israelite to come abroad into the world under your worthy patronage; In the assurance whereof I crave leave to remain,  
Your worships to be commanded, Ralph Mabb.   

TO THE Reader.  
Christian Reader,  
THe Author of this Treatise, had no sooner intented and fitted it for the Press, But it pleased God to take him hence into the fellowship of the spirits of just men made perfect: After a whiles detainment, it is now fallen to my lot to usher it into the World. It is his own, and a piece well beseeming such a workman, The judicious Reader may find in it a compendious Epitome of divinity, morality, and elegancy of phrase, joined with no less honesty and integrity of the hidden man of the heart, A thing in the sight of God much set by. It is a discourse very seasonable, the world being filled now more with shadows than substances, men striving rather to appear to be that which they are not, then to be that indeed which they only appear to be; This may therefore serve thee for a touchstone to try the truth of that which if thou hast, will gain thee esteem with him that seethe not as man seethe. It mattereth not so much what men are valued at in the scales of humane judgements, so they be found weighty in the balance of the Sanctuary: Popular esteems are always subject to error, If Christ reckon a man a true Israelite, None dare call his judgement into question: and who would not have his approbation; who would not glory in such a testimony? This small tract (Amongst others) may serve thee both for direction and trial: If by it thou reapest any comfort and furtherance in thy heavenly course, thou canst do no less than be thankful to God for the Author, and to esteem of me as one that is,  
A desirer of the common good, R. M.   

April 8. 1636.  
PErlegi tractatum hunc, cui titulus est, The true Israelite, in quo nihil reperio sanae fidei aut bonis moribus contrarium, quo minus cum utilitate publica inprimatur.  
Tho. Weeks R: P: Episc: Lond: Capell: domest:   

THE TRUE ISRAELITE.  john 1.46, 47. 
Then Nathaniel said: Can any good thing come from Nazareth? Philip said unto him: Come and see.  
jesus saw Nathaniel coming unto him: and said of him, Behold a true Israelite in whom is no fraud!  
SAint john, who alone among the Evangelists setteth down the history of Nathaniel, hath from the forty verse of this Chapter unto the end thereof, delivered unto us six special things concerning him.  
First, his Calling to the Faith of Christ, and that by the ministration of Philip.  
Secondly, his Coming to Christ.  
Thirdly, the Commendation that Christ gives him.  
Fourthly, his Conference with Christ.  
Fifthly, his Confession, and notable acknowledgement of Christ: saying, Thou art that Son of God, Thou art that King of Israel. 
joh. 1.49.   
Sixthly, his hopeful blessing in the promise of Christ made unto him saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
joh. 1.50.  thou shalt see greater things than these.  
Three of these are contained in the words now to be handled. namely, nathaniel's 

1. Calling.  
2. Coming.  
3. Commendation.    

First, his Call, in these words, Come and see.  
In his Call to Christ, two things are observable. 

1 His prevention, he comes not of himself, but moved and excited by God.  
2 His direction, he comes not by himself, but guided by the hand of Philip.    

1. His Prevention.  
THAT Nathaniel comes not to Christ, but moved and stirred up by the preventing grace of God, shows that the state and condition of every man by Nature is such, that we are found of God, before we seek him: and moved by his grace, before we stir unto him: So that each one of us may truly say of ourselves with the Prophet David: 
Ps. 119.176.  I have gone astray like a sheep that is lost, O seek thy servant! We are by Nature as the lost groat, fallen out of the hand of God's favour by Adam's fall: We are by continual practice of our natural errors, as the lost sheep, that have wandered from God: and we are by rebellion, and wilful neglect of Gods offered grace, as the prodigal and lost Child, that have wantonned against God.  
We are bound therefore thankfully to acknowledge, and carfully to maintain the preventing grace of God, which finding us lost under the Fig-leaves of vain security, in the shadow of death: yet leaves us not, till we are brought to the tree of life, the Light of Grace and Glory. For though it be said only, that jesus saw Nathaniel coming unto him: yet he was not a bare beholder of his coming, but the Cause, the mover, the secret worker thereof. jesus saw Nathaniel coming, but he also saw his own handy work upon him, according to that speech of our Lord, 
joh 15.5.  Without me ye can do nothing: Nathaniel being deceived in the apprehension of Christ, as mere man, asked him, unde me nosti? Whence knewst thou me? 
john 1.48.  to whom the Lord replied: Before that Philip called thee when thou wast under the fig tree, I saw thee O Nathaniel, if the Lord had not known thee, thou hadst not known thyself, not known him, not known heaven! If the Lord had not seen thee first with the eye of mercy, thou hadst never seen him with the eye of faith. So beloved, before God's messengers call us from the darkness of sin and ignorance, to the marvellous light of Grace and truth: the Lord saw us in our danger, lying as it were at the gate of hell, full of sores, full of sins, uncovered, uncured, unpityed, according to that of David, 
Ps. 142 4.  there was no man that would know me, no man that cared for my soul. He then saw us with the eye of mercy, and had compassion on us, and decreed concerning us to give deliverance, according to that charge to his messenger, 
job 33.24.  Deliver him, that he go not down into the pit, for I have received a reconciliation. If then the Lord know us, if the Lord see us, with this preventing gift of Grace, whilst we embrace the same, we are so moved, that we do not only come to see Christ with Nathaniel, nor long only with the Greeks' saying: We would fain see jesus! 
joh. 12 21.  But as the faithful soul speaks, 
Ca 1.3  we run after him in the sweet savour of his Ointments, and so run that we obtain the Saviour: yet having obtained, we humbly remember that saying of the Apostle Paul, what hast thou that thou hast not received. 
1. Cor. 4 7.  O tu ecclesia saith Saint Austin, O thou Church, 
S. Au. in pri. cap.  O thou Israel without fraud, if thou art now an holy people, and hast known Christ by the Word of the Prophets and Apostles, as Nathaniel knew him by the guidance of Philip: yet miserecordia sua ante te vidit, quam tu eum cognoseres, cum sub peccato jaceres, with his mercy he saw thee, before thou knewest him, when thou layest under the burden of thy sin, where this is not confessed, and the Glory of our Conversion not given to the preventing Grace of Christ, there is not the true Israelite, but the fraudulent, and proud-hearted Pelagian. An injurious ingrateful fraud it is, to arrogate that to ourselves which we have of the mere goodness of our Lord: therefore in the feeling of the Lords mercy upon us, & remembrance of our desperate and lost estate, Let us thankfully say with the Prophet David, Not unto us, 
Ps. 115.1.  Lord not unto us, but to thy Name be the glory.   

2. His Direction.  
AS ye have heard how Nathaniel was prevented by a merciful Call from God: so next hear how he was directed by Philip as a faithful guide! In which two things are remarkable.  

1 The Power of his Direction.  
2 The Manner of his Direction.   

For the power of it, we are to know that God hath appointed the ministerial direction as an Order for the working of faith, sanctifying the preaching of the Word to be the Power and Wisdom of Christ to salvation: according to that in St. john's gospel: 
joh. 17.17.  sanctify them in thy truth, thy word is the Truth, and to that in the Acts spoken by St. Paul: I commend you to God, 
Act. 20.32.  and the word of his grace, which is able to build further: who therefore calls the Gospel the word of God's grace, not only because it is a gracious word, full of comfort to the penitent, contrite, and borken heart, but because it is the Instrument or means whereby God conveys his grace to the faithful hearer. Hence Saint Peter exhorteth: 
1. Pet. 2 2.  As new borne babes desire the sincere milk of the word that ye may grow thereby: and Saint james having said that God of his own will begat us by the word of truth, infers presently, therefore let every man be swift to hear: 
ja. 1.9.  And Saint Paul by that question of his. How shall they believe unless they hear? 
Ro. 10.14.  Doth manifestly approve the word as the Instrument of faith. And therefore in his Epistle to the Galatians, 
Gal. 3.2.  he calls the ministry of the word, the hearing of faith, saying: received ye the Spirit by the work of the Law, or by the hearing of faith? Let us then acknowledge God's Order for salvation, and that the Church is tied to the direction of the word: let us magnify God's Ordinance; and not basely esteem an Instrument so powerful and divine. Next let us not dream of any other Course from God for our Conversion. Lastly let us know that the Spirit of God in that ministration, truly, effectually, infallibly, moveth the minds of men, and inclineth them to faith and good works, whilst the word is heard of them, read, and thought upon: So that God is never wanting to bless this his order of ministering the word, and our labour in hearing never lost, so that we take heed how we hear, and neglect not so great salvation. For as in receiving the holy Sacrament of our Lord's body and blood, if we do not set a bar against the grace of that by a purpose to continue in sin, we do infallibly partake of the spiritual food to eternal life: So in the hearing of the word we have assured certainty to receive the gift of faith, unless by our idle and wanton neglect, it falls out that the Pearl is cast before swine. 
Mat. 7.6.    

2. The manner of the Direction.  
HAving heard of the Power, now consider the manner of Nathaniels' direction, wherein we may observe these three things.  

1 The Charity of Nathaniels' guide.  
2 The Prudency of Nathaniels' guide.  
3 The Fidelity of Nathaniels' guide.   
His Charity appears in desiring speedily to impart unto others of that good, which he himself had received: Philip was no sooner called himself, but he called Nathaniel: no sooner had he experience of the heavenly and incorruptible treasure, and tasted how gracious the Lord was, but he endeavoured to communicate the same to Nathaniel t'has he also might rejoice in God his Saviour. And it is observable how Cheerfully, Philip proceeds in this business: as a man surprised with joy, ravished with Contentment, in the voice of exultation, his heart as it were leaping for joy at his newfound treasure, breaks forth into these words: 
john 1.45.  We have found him of whom Moses spoke and the Prophets, jesus the son of joseph of Nazareth. It is a specious mark of God's children to be cheerful in speaking good of the name of Christ, and Careful to acquaint others with that happy good which themselves have found. And like as the leprous men having eat and drunk and enriched themselves, 
2. Kin. 7.9.  when they considered the multitude of the City of Samaria ready to dye for hunger, they having enough, were touched in their hearts, and said one to another: We do not well: this day is a day of good tidings, and we hold our peace: So the Messengers of God, and every true Convert having bread enough in their father's house, considering the multitude of sinful Prodigals ready to perish in their sins everlastingly, know they should not do well, having the good tidings of salvation, to hold their peace. Yea, as the Apostle said we cannot but speak the things which we have heard and seen: 
Act. 4.20.  
2. Cor. 5.14.  for the love of Christ saith Saint Paul constrains us.  
Secondly observe Philips prudency and Wisdom how he suppressed the carnal Curiosity of Nathaniel, which indeed commonly is an impediment to the Simplicity of Faith and Devotion, which the godly have in Christ jesus. Philip having told him him of jesus the son of joseph of Nazareth, he with a curious exception at the meanness of the place said: Can any good thing come from Nazareth? But Philip wisely repressed that Curiosity, saying: Veni & vide, Come and see. As if he should have said, sit not still Nathaniel under thy Figtree, pleasing thyself with thy curious fancies, offended with the baseness of Nazareth, but Come and see, that by experience thou mayest speak, and not by prejudice: There is no better way to suppress curious reason, and the pride of wit, and the contemptible conceit which many have of the meanness, and homeliness of God's ministers, those earthen vessels, which conveys to us the spiritual and heavenly treasure, than to take Philip's counsel, come and see! Though many times under thy figtree, in the midst of thy pleasures, thou sittest and makest but a jest of Nazareth, yet if thou didst come and see, thou mightst see and be saved with Nathaneel, if thou comest without fraud of partiality, and respect of persons, more desiring the goodness of the treasure, than respecting the meanness of the Vessel: for as Saint Austin saith well, Quid prodest clavis aurea, si non aperiat quod volumus etc. What profits a key of gold if it cannot open that which we desire? and what hurts a key of wood if it make way for us to the treasure? What profits the Holiness of jerusalem, the height of Capernaum, the greatness of Niniveh, with a fearful dissolution, downfall, destruction? or what hurts little Bethlem, despised Nazareth, simple Galilee, with the consolation of Israel, the light of the Nations, the Saviour of the world? O that we were wise! soon would we content ourselves with Nazareth, if there we find Christ. If Philip lead us to the treasure, what can we more desire? What though he cannot satisfy Nathaneel in every objection and curious question: yet he can bring him to Christ, the way, the Truth, and the Life, and that sufficeth. But the Apostle hath foretold us of the wantonness of these times, which are too much stained with Nathaneels curious exception. Can any good thing come from Nazareth? Now all Truth with many must come from Rome, where indeed there is scarce room for any Truth. But the grace of Christ is tied neither to place nor person. 
joh. 3.8.  The Spirit bloweth where it listeth: and the sound thereof may be heard (if our crying sins hinder not) as well in England as in Rome. Nothing more common with these admirers of place and Succession than this. Can any good thing come from the North? from Geneva? from Basil? Truly, 
jam. 1.17.  every good and perfect gift comes from above, from the Father of lights, and lighteth upon all the Churches of God: and that Star which directs us to Christ, may appear as well in the North as in the West. According to such curious Exception, there be many saith Saint Paul, which will not suffer wholesome doctrine, but like Athenians cry out of Paul, 
Acts 17.18.  what will this Babbler say? and having their ears itching, after their own lusts, get unto themselves an heap of teachers. 
2 Tim. 4.3.  Philip cannot content them, although he can lead them to Christ. Gregory Nazianzen in his Oration against the Eunomians, saith that there are certain which not only have itching ears, as Saint Paul foretold, given to Novelty and Curiosity, but also itching Tongues, prattling against the Prelacy, against those which are in Authority: and itching Hands not contented with their own portions, but fingering the Lords part: and I may add itching feet also, which are not shod with the preparation of the Gospel of Peace, for than we should have less Schism, less affectation of Singularity, less straggling from their own Pastor to strangers: such sheep overrun with itch from ear to foot, had need be dressed with the salt of God's word, for fear of Infection: They may easily, be discerned by the great and small spots of separation, singularity, vanity, which they have got by the cunning of some Shepherds, that laid particoloured rods in the trough where the Sheep, hot with zeal came to drink, who likes rather of the spotted and change able hue of division, than of the plain and single colour of uniformity.  
Thirdly, observe the fidelity, the faithful care of Nathanaels' guide: who to encourage him in this business, and to hasten the work of his Conversion, doth not leave him to himself, but as a faithful guide in his own person conducts Nathaneel, saying, Come and see, not go and see. Cicero saith of Caesar, that he was wont never to say to his soldier's ite illuc, sed venite huc, not, Go thither, but Come hither! being himself a pattern unto them of labour, patience, and courage. It ought to be thus with all the messengers of God, and guides of the people, that they may say with Saint Paul, Be followers of me, 
1 Cor. 11.1.  even as I am of Christ jesus, and encourage their people with Abimelech, judg. 9.48. 
judg. 9.48.  Hoc vos facite quod me vidistis facere: Do this which you have seen me do. It is but an idle and reckless Conduct, that sitting still himself, cries out to others, Go and see. Behold then in Philip a guide indeed without guile.  
Caring for Nathanael not by constraint, but willingly, not for filthy lucre, 
1 Pet. 5.2.  but of a ready mind: not as Nathanaels' Lord, but as his Leader, his Ensample, his Pattern. Many show the good things of God to the people, but yet like Moses on the top of Pisgah that beholds the good land a far off: 
Deut. 34.1.  Many learnedly set forth the blessings of God in Christ, and the paths that lead thereunto, but sitting themselves under the figtree of deceivable pleasure, leave the people to go and see Christ, if they will, but go with them they will not. But as Philip told Nathanael of Christ in plain words, so he came with him to Christ in personal encouragement. These messengers ought to take heed most carefully, lest that of the Prophet Esay be verified of them, Esay 59.5. 
Esau 59.5.  They hatch the eggs of the Cockatrice, and wove the web of the Spider. The egg dangerous, the web vain, the Cockatrice and the Spider loathsome and vile: The Cockatrice egg, damnable heresy, to be avoided as the poison of the Soul: The dusty Web, Humane conceit, to be swept out of the pulpit as more fine than firm, deceitful stuff, like unto the wind which fills, but feeds not the body: which, though it may catch flies, the curious and the vain, yet it will never save souls; and the Cockatrice and the Spider, the loathsome conversation of unclean men, whose example of life is offensive in the Church of God, as a most infectious thing. How much harm, both in weakening the power of the word, and in confirming the corruptions of the World, the Ministers conforming and fashioning themselves to the riot, excess, sensuality of these times, have done; the wicked see and deride, the godly see and lament. If thou want'st faith, love, and a good life in the weighty calling of the ministry, though thou hast an Angel's tongue, yet thou art but as harsh-sounding brass, a brazen-faced Hypocrite, and few good men will desire thee: thou art but a tinkling Cymbal, and too many will play upon thee. To a wanton young man that was disputing of temperance and sobriety, one said well, Who can endure thee building like Crassus, supping like Lucullus, and yet speaking like Cato. But as Nazianzen said of Basil, sit tonitrum oratio tua, fulgur vita, so let thy speech be thunder, but thy life lightning: many thunder but they lighten not: the one may rouse the drowsy sinner, terrify the secure wanton: the other comfort the faithful hearers who are glad of such a light, amongst them, guide and direct the weaker minds who need such an help, who look for such a pattern. If then Nathanael go and see Christ by thy ministry as Zacheus got upon the Sycamore tree to see jesus; the one shall be received, the other left, Zacheus honoured the tree cursed; then let Philip always say, Come and see, that going together to Christ, there may be honour to Philip, comfort to Nathanael.  
2. Nathanaels' coming to Christ, in these words, jesus saw Nathanael coming.     

In Nathaneel his coming to Christ four things may be observed.  

1. His Consent he comes without resistance.  
2. His Speed he comes without delay.  
3. His Truth he comes without fraud.  
4. His Success he comes without loss.   

1. His Consent.  
NAthaneel having a call from God, a direction by Philip, doth not resist either by excuse or frowardness, but freely, willingly, resolutely, yields himself to forsake his figtree, & his prejudicial conceit, and addresseth himself to go to the Lord. True it is, that the Mediator had never seen Nathanael coming unto him as a true Israelite, if the Father had not drawn him by secret and effectual persuasion: yet if Nathanael had wantonly and wilfully resisted the holy Ghost, and Philip's direction, he had not been drawn. Let us then endeavour in the receiving of the Grace of God to consent to the heavenly motion, and not to be stiffnecked, as St. Paul speaks, to be hardened in our hearts through the deceitfulness of sin: or as Saint Stephen saith of the jews, 
Heb. 3.13.  to resist the holy Ghost: Acts 7.51. For in our conversion, in our coming unto Christ, these three are connexed, namely the prevention of God's grace moving and stirring us: the direction of the Gospel in which the Holy Ghost effectually worketh, and the consent of the will which striving against diffidence and sin, endeavours to yield unto the counsel of God's Word, & motion of the Spirit. If we should dream as the Manichees and the Anabaptists of the power of the holy Ghost, carrying us unresistably without any action of ours, without endeavour and labour in the exercise of Prayer and hearing the Word, the ministry of the Gospel should be needless, and there could be no conflict in the mind, no thirsting, no contending to lay hold on God. Hence St. Basil saith well, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only resist not being called, consent being moved, endeavour being counselled, desire being stirred, and the Lord that sees thee struggling, draws near, helps thy infirmity, and gives the Victory of thy conversion: to this purpose speaks Saint chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whom the Lord draws he draws consenting: that is not giving himself to idleness and neglect of endeavour: but having the voice of the Gospel, and the inward moving of the Spirit, labours against the savour of the flesh to delight in God.  
So ye see a Connexion of these three, prevention of Grace, direction of the Word, and consent of the Will in the work of our conversion: according to that of St. john Revel. 22.17. The Spirit and the Bride saith come, and let him that heareth say also come, and let him that is a thirst come, and whosoever will, let him take of the water of life freely. Nothing excepts thee from the spiritual fountain but thy will. Not God; for the Spirit saith come! Not the Church; for the Bride saith come! Not any convert; for he that heareth saith also come! Not necessity; for he that is a thirst may come: Not want of merits! for it may be taken freely: Only want of will may hinder, because it is taken by desire and will. As then in the Old Law there was the Holocaust or whole burnt-offering of which all was given to God, nothing reserved either for priest or people: and the offering for sin, of which part was given to God, and part reserved for the Priest, but none for the people: and the peace offering of which God had his part, the Priest his part, and the people their part: So in the Gospel we find a threefold work: The work of Redemption, the work of Ministration, and the work of Conversion. In the work of Redemption all is given to the Mediator, to the blood of Christ as the only price of our redemption, nothing to the Priest or people: In the work of Ministration part is given to God, part to the Priest, but nothing to the people: the consecration and sanctification of the work unto God, the execution to the Priest: But in the work of conversion part is given to God, preventing by grace and effectual persuasion: part to the Priest, directing by counsel, by instruction: and part to the people consenting by will. For if the will of man were utterly idle in our conversion, in vain should the Apostle say, We beseech you that ye receive not the grace of God in vain, 2 Cor. 6.1.   

2. His Speede.  
YE have heard Nathanaels' consent: now observe the haste and speed which he makes to have experience of the Lord: He is called, and he comes at the first call, he observes the time of his visitation without delay. He is now called; if he dally out so gracious occasion, he knows not whether he shall be called again or no. For as Gregory the great well noteth, Qui promisit poenitenti veniam, non promisit peccanti crastinum: though God hath promised pardon to him that reputes, yet he hath not assured the sinner one day to live. His speed confounds our sloth, he comes at the first. O that we would come to Christ at many, at any call! In worldly matters we can say, delay breeds danger, and opportunity is precious according to that of the heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hesiod. opportunity is the best thing: If we were truly wise, we would have a care, not to drive away the acceptable time of our salvation, but as the Apostle counsels, to redeem the time, because the days are evil: and to think that if delay be dangerous in the base, it is madness to use it in the best things: The Lord jesus beholding jerusalem, foreseeing her desolation, lamenting her misery, declares the cause of it in this speech, Because thou knewest not the time of thy visitation. 
Luke 19  So the Holy Ghost ascribes the captivity of the Israelites to their neglect and contempt of the Lords call. 
2 Chr. 36.15, 16.  The Lord God of their Fathers sent his messengers unto them, rising early and sending, for he had a compassion on his people, and on his habitation: But they abused his Prophets, and made a mock of his messengers, till the wrath of the Lord was against them, and that there was no remedy. The wasting of Israel by the Egyptians is also assigned to the abusing of God's grace offered. 
jer. 2.17.  Hast not thou procured this unto thyself (saith the Prophet) because thou hast forsaken the Lord thy God, when he led thee by the way? mark how the Lord aggravates their sin, by reproving their ingratitude, namely in that they then forsook the Lord even when he was their guide and leader. O how fearful is that commination of Saint Paul! 
Heb. 6.7.  The land which drinks in the rain that falls oft upon it, and brings forth herbs meet for him by whom it is dressed, receiveth blessing from God, but if it bring forth briars and thorns, it is reprobate, near unto cursing, whose end is to be burned. That we are a land which have often received the spiritual rain of God's Word, cannot be denied: whether we have brought forth fruits meet for him by whom we are dressed, our lives may testify: sure I am, that whosoever being dressed by the ministry of God's word, doth bring forth still briars and thorns, injurious and noisome works, is certainly near unto cursing, and his end to be burned. The same rain hath diverse effects according to the variety of the subjected matter: The clay is pierced and softened, and made fruitful: the sand is pierced, but not softened, and remaineth barren: the stone is neither pierced, nor softened, nor yields any hope of increase. What mould our hearts are made of our works demonstrate. There is but a little vein of the good earth the fruitful clay: Ceremonious religion, lip-labour, show of godliness without the Truth, shows too much of the sandy barrenness: but sacrilegious profaneness, obdurate rebellion, ungrateful contempt of God's grace in these times argues that stony ground, where the heavenly rain runs off, as fast as it falls on. How near we are unto cursing for turning the grace of our God into wantonness, many will not see being blinded with their lusts. An unwise man saith David doth not understand this, 
Psal. 92.6.  and a fool doth not regard it: the godly wise prevent the curse, but as the heathen man said well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod. the fool will not perceive till he smart for it.   

3. His Truth, or Sincerity.  
YE have seen the Hast; observe the Heart of Nathanael, he comes (even in the judgement of Christ himself that discerns all comers) as a true Israelite, seriously, without fraud: having an earnest desire to see the Glory of Israel. He hungers and thirsts after righteousness, and it is the very joy of his heart to hear of his Saviour. Such is the truth and sincerity of all God's people, who come into the presence of God, in the hearing of his word, and prayer, as men that feel their extreme need of God's blessing, of the grace of Christ, and so affected with God and his goodness in Christ, that each one of them in his heart, saith with the Prophet David, Whom have I in heaven but thee, and who is it in earth that I desire in comparison of thee! Thou O God, art the thing that I long for. There be too many fare from this serious and sincere coming unto Christ. Many come unto Christ with prejudicious conceit, stiffly holding their fore-conceaved opinions against the Truth, resolved to maintain them against all the Counsel of God. Some again with a desire of novelty, like unto the Athenians, that gave themselves to nothing but to hear or tell some news, 
Act. 17  who seek not the word of God as a power to save their souls, for that is rejected as old stuff; but some new strain of wit, some curious conceit to tickle the ear. Let but some Eutrapelye, some fine-turned phrase, or acute trick of wit drop from the Preacher, and these take them up as the Manna from Heaven, with admiration and great contentment. O the wanton childishness of our times! As if such chaff, such froth, such smoke, could feed the soul. Such vainly conceited comers had rather have a shell, a shalt to play withal, than the meat, the kernel to give strength unto the Heart. Some again come with a mind to calumniate, to contradict, to carp at the word, like the froward jews, Acts 13. Many with a politic and proud mind, who are so ravished with the admiration of their own wisdom, and carnal reason, that they loathe the homeliness and plainness of the Gospel, and despise the Counsel of God against themselves, as did the Pharisees, Luk. 7. If thy heart be stuffed with such fraud, no marvel if thou comest often to no purpose: no marvel if the wisdom of God enter not, and thou find no blessing.  
So necessary is the disposition of truth and sincerity, in every one that comes to God, that he ought to examine his soul, and call his heart to account in every action of religion how it stands affected in uprightness of intention to that business, for it is fearful to dally with God, and foolish to trifle in the matter of our salvation, and dangerous to thrust in with a false heart.   

4. His success.  
But as we have observed how Nathanaels' heart was disposed with truth in his coming: so let us consider of the happy success of his labour. As he comes without fraud, so he comes not without fruit, he comes not in vain to Christ, it is no lost labour, such heart, such hope: It is impossible that a truehearted coming, should go without a blessing: First, now having seen and had experience of that, to which Philip invited him, he hath forgot his curious objection, and breaks forth into an earnest, free, and honourable confession of faith, saying, Master, thou art that Son of God, thou art that King of Israel. O strange! whence Nathanael made a question if any good could come, thence hath he found a good so infinite as is confessed to be his Master, his King, his God. A wonderful change, from the doubt of any good, to the confession of the Son of God Thus oftentimes our minds being obscured, whence we look for most, we find the smallest good, & whence we think least, comes the greatest benefit. Though Naaman the 
2. Kin. 5.12.  Syrian bragged of his Abanah and Pharpar rivers of Damascus, yet he found that good in little jordan which he could not have in all the rivers of the world: Again, see how Nathanaels' coming and seeing hath got a victory over his curiosity and vain exception at Nazareth; Experience hath wrought that in him, of which Philip's tongue was not able to inform him. Philip taught him well, directed him wisely, but the Honour of the victory is reserved for Philip's Master. It is the part of a good teacher, saith one, docere, delectare, flectere: to teach, to delight, to persuade: upon which words saith Saint Austin, docere necessitatis est, delectare jucunditatis, flectere victoriae: to teach is the work of necessity, to delight, a matter of comfort, but to bend, move, and persuade the mind, is the Honour of Victory. Such a power Nathanael found in the words of Christ, that he might truly say, Never spoke any man like this man: for by his speech Nathanael got, not only knowledge and contentment, but also victory: so that he might say of himself, as the Roman Commander sometime wrote unto the Senate, veni, vidi, vici, I came, and saw, and overcame. O that the fruit and profit of our coming might be such; that in the power of the Word of God, we may so overcome the lusts of the flesh, so break asunder the snares of the Devil, and with full purpose of heart cleave unto the Lord, that we may also truly say, We came, and saw, and overcame!  
Secondly, Nathanael got more by coming and seeing, than his guide did or could then show him: So that as the Queen of Saba said of Solomon and his royalty, that the one half was not told her, which yet she coming and seeing did find: So the better half was not told by Philip, which yet Nathanael found by coming and seeing. Philip told him indeed, We have found jesus the son of joseph, of Nazareth: but Nathanael more divinely, Thou art that Son of God, thou art that King of Israel. Philip preached him the son of joseph: Nathanael found him the Son of God: Philip told him of a Citizen of Nazareth, Nathanael found him the King of Israel. Philip spoke of the form of a servant, Nathanael found the better half the majesty of a Lord. Such benefit have all they which come without fraud, and find by experience the Grace of Christ. For in the feeling of the comforts of God, we find much more than can be told us or expressed by us. 
job 42.  I have heard of thee, saith job, by the hearing of the ear, but now that mine eyes sees thee, I abhor myself in dust and ashes: So the children of God may truly say, We have heard of the Lord jesus Christ, by the hearing of the ear, but now that he dwells in our hearts by faith, now that we see him, and know him by experience, we abhor the lusts of flesh and blood, yea we have judged all things but loss, and do count them but dung that we might possess Christ. Hence saith Bernard, O jesus, spes poenitentibus, quam pius es petentibus! quam bonus te quaerentibus! sed quid invenientibus? O jesus the penitent man's Hope! how loving art thou to those that desire thee, how good to those that seek thee, but what to those that find thee? what but that which Nathanael found him, the Son of God, the King of Israel? what but that which Thomas found him, My God and my Lord? 
john 20.2  what but that which we all find him, The rest for our souls, 
Mat. 11.29. joh. 1.29.  that Lamb of God which takes away the sins of the world, and that great, good, and only Shepherd of our souls, thorough whose blood the everlasting Covenant is sealed unto us. 
Heb. 13.20.   
Thirdly, Nathanael by his coming got a hopeful blessing, a comfortable promise, That he should see greater things than those. So deals God with all his children, by giving them the earnest of their inheritance, he sealeth them unto the day of their redemption, and concludes them under hope of future blessings, that they may be encouraged to go on cheerfully, and to continue faithfully in their profession: We are now the Sons of God, 
1 joh. 3.5.  it appears not yet what we shall be, saith Saint john. We have now milk, we have now strong meat, but there is a Manna that is hid, reserved for us. We have now comfort in the forgiveness of our sins, glory in the testimony of a good conscience, protection from the danger of our enemies, but yet the promise of entering into our Master's joy, adds unspeakable contentment, and we are much moved with this hopeful blessing; Ye shall see greater things than these. And is the experience of Christ thus full of profit and bliss? what folly and madness is it in men therefore to be so wedded to their Figtree, the deceivable lusts of sin, that when they have run, and seen, and tried all the courses of the world, yet they must say with that heathen man, Omnia fui, sed nihil prodest, I have been of all ranks, but I am ne'er the better? What shame is it, that our negligence of divine things, our wilfulness should be such, that the Lord complains saying: and yet ye will not come unto me, that ye might have life. joh. 5.40. O whither do ye wander ye sinful sons of men? ye have no whither to go but to Christ, no way but by Christ, if ye will find rest for your souls.    

2. Commendation.  
Nathanaels' praise and commendation come now to be observed, contained in these words,  jesus said of him: Behold a true Israelite, in whom is no guile. 
Concerning which, three things may be considered: 

1. The Author of this praise.  
2. The Manner of this praise.  
3. The Matter of this praise.    

The Author: jesus said of him: he said it of him, that knew what was in him: and none could say that of him but he that searcheth the heart. It is peculiar and proper to the Lord so to praise. The conscience of man is God's secret Ark, into which to assay to pry is audacious presumption, which to touch with humane censure is impious arrogancy. Therefore the Apostle speaking of the inward jew, 
Rom. 2.29.  of the Circumcision of the heart, in the Spirit, not in the letter saith that the praise thereof is not of men, but of God. Hence observe the variety of the Lords speech concerning his people, For first he speaks to us: according to that in Saint Matthew, 
Math. 11. 28.  Come unto me all ye that be weary and heavy laden, and I will ease you: and in the Gospel of Saint john 7.37. If any man thirst, let him come unto me and drink. O merciful and liberal speech! Next he speaks in us: according to that of Saint Paul, 2. Cor. 13.3. Do you seek experience of Christ that speaks in me? For which voice David prayeth thus; 
Psal. 35 3.  Say thus unto my soul, I am thy salvation. O familiar and comfortable speech! Thirdly, he speaks for us: according to that in Saint john 17.24. Father, I will that those which thou hast given me, be there even where I am: and in his first Epistle 2. cap. 1. If any man sin, we have an Advocate with the Father jesus Christ the righteous. Lastly, he speaks of us: according to that in the Revelation. cap. 3.5. I will confess his name before my Father and the Angels. So then he speaks to us, by way of Invitation; in us, by way of Inspiration: for us, by way of Intercession: of us, by way of Commendation: he speaks to us, by his word: in us, by his Spirit: for us, by his blood: of us, by his judgement. But observe the Lords Order: first to us, next in us, then for us, lastly he speaks of us.  
If thou wilt not hear the Lord speaking to thee in his Word; if thou dost not find the Lord speaking in thee by his Spirit: if thou dost not rest upon the Lord speaking for thee by his blood; thou shalt never hear him speaking of thee by commendable testimony. That the Lord speaks for us is good and gracious, but that he speaks of us, as in the Gospel, Mat. 25. Euge serve bone, etc. Well done good servant and faithful: is an absolute happy and honourable speech. Blessed is that man may hear the Lord jesus say of him, Behold a true Christian.   

2. The Manner.  
IN the manner of Nathaneels commendation eight things may be observed.  
First, the Order of Christ in praising. The Lord knew Nathaneel before, but yet he never said any thing of him by commendation, until he saw him coming unto him: whence we may collect that then a man's actions are laudable in God's judgement, and his life honourable, when Christ is made the end and scope thereof. It cannot be but that the Lord sees thee coming: he sees thee going, he sees thee hearing, praying, working, trading, he is about thy bed, and about thy paths, and spies out all thy ways: then thy heart hath comfort, thine action honour, when the Lord may say that he sees thee coming to him. Men talk of fair and goodly sights! but how happy for us, and how comely a sight were it, if the Lord might see us all this day coming unto him! But we may now justly complain with Bernard, Vix quaeritur Iesus propter jesum: scarcely is jesus sought for jesus sake: the falsehood of intention, not aiming at God's glory, not respecting the Lords eye which beholds the truth of the inward parts, make, that though by customary, and ceremonious profession, the Lord may say that he sees many coming, yet indeed few coming unto him.  
Secondly, this praise is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in presence, jesus said of him, and that before him: he praiseth Nathanael to his face: which shows that if praise be free from flattery used with moderation, intending the encouragement of virtue, and approbation of the good, it is no fault to commend in presence: though it is the part of a wise man to use it sparingly, and of a good man not greedily to hear his own praise.  
Thirdly, this praise is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 openly and in public in the audience of many. The Lord is not ashamed to take notice of his poorest servant: openly to acknowledge and honour his meanest professor. Here have we specimenfuturae retributionis, the very Image and token of our future recompense, according to that of Christ, Mat. 6.4. Thy Father that seethe in secret, he will reward thee openly. Let us endeavour to abound in good things, and to lay up good works as treasures, and let us leave it to the Lord to lay them open, to show them forth, who hath all things noted in his book.  
Fourthly, this praise is given by certainty of demonstration, Behold a true Israelite, saith Christ, he is pointed forth by him that is only able to discern between the Sheep and the Goats: we praise by the censure of charity, Christ, by the certainty of knowledge: we hope well of many, we can point out none. We leave them to be discerned and pointed forth by that finger that made them.  
Fifthly, this praise is according to the truth of the thing in him: for jesus would never have said this of him, if he had not found it in him. It is impossible that the eyes of the Lord which behold the things which are just, should be obscured with Error, Vanity, or Partiality. For as Saint john saith, 
1 joh. 3.7.  He that doth righteousness, is righteous, so the man which is righteous indeed is so accounted before God, and no other. Thinkest thou that the Lord will account the hypocrite, the wanton, the unjust person, a true Israelite? the praise that comes of God is not deceitful or vain: He neither condemns the righteous, nor justifies the wicked. And that praise which the scripture gives unto the servants of God is according to the truth of the thing in them, not according to imputation.  
Sixthly, this praise is according to the favour of the Gospel, and the measure of sincerity: not according to the rigour of the Law, and the fullness of perfection. Though Christ saith of Nathanael, Behold a true Israelite in whom is no guile, yet he saith not, in whom is no sin. Saint john saith, 
1 john 1.8.  whosoever affirmeth that he hath no sin, deceiveth himself, and there is no Truth in him: and if Nathanael should have thought that he had no sin in him, he should have had no truth in him. By the grace of Imputation we have no guilt, no sin: but by the grace of Sanctification we have no guile, no fraud. That is, in very deed we confess that in many things we offend all, and sincerely and from our hearts endeavour no longer to serve sin, but to please God in all things: Before the preventing grace of GOD comes, which makes us to walk commendably before God, we are all lame from our mother's womb like the Cripple at Lystra, not able to stir in the ways of GOD, having received grace, yet we are many times lame like Mephibosheth, 
2 Sam. 4.4.  by some grievous fall: and having present grace, he that stands surest may cry with David, my foot had well-nigh slipped: and the truest Israelite, that striveth to walk with God in uprightness, 
Gen. 32.31.  is lame, like jacob that halts on his thigh, though not in his heart, and though his spirit be willing, yet his flesh is weak. Though the true Israelite doth not appear before the Lord empty, yet he hath but a Mite in his hand: and he that sees clearest by the anointing of the eyesalve, hath yet a mote in his eye: and he that is covered with the white raiment that his filthy nakedness appear not, hath yet a moth in his garment. He that turns his back to the Sun hath his shadow before him: and he that looks upon the Sun, though his Shadow be not before him, yet he hath a shadow. He that looks not upon Christ hath no comfort, his sin being ever before him to torment him: and he that looks upon the Mediator, though his sin be not before him by way of horror; because there is no condemnation to those that are in Christ jesus, yet he is not without sin dwelling in him, though not reigning over him. So fare is Nathanael from the praise of perfection, that as Origen saith, the just man lives rather in the shadow of virtue than in virtue itself. There is an insufficiency in the best men. He that is soundest is not without concupiscence, which is as it were naevus in cute, a spot in the skin, which though it endangers not our health, yet it takes away our beauty: so that of no man living can that be verified spoken in the Canticles. Thou art all fair, 
Can. 4.7.  O my love, and there is no spot in thee, unless it be meant of the spots of worldly corruption, injustice, intemperance, profaneness, concerning which St. james saith, that pure religion causeth a man to keep himself unspotted of the World: 
jam. 1.27.  the soundest Israelite is not without the difficulty of tentation, which is as it were morsus in calce, a nibbling at the heel, a bruising, and weakening of our strength, so that a man cannot pull on the shoes of the preparation of the Gospel of peace without some pinching, pain, and difficulty. Nay the best man is not free from infirmity, ignorance, negligence, passion, which is as it were morbus in corpore, a hidden disease, a sudden fit of distemperature, which though it doth not make it deadly sick because our heart consents not to the evil, yet it makes us fare from the perfect soundness which needs not the Physician.  
Seventhly, this phrase is spiritual, not according to the savour of carnal vanity. Christ doth not say of him, Behold a man skilful and learned in the Laws, and yet St. Austin calls him eruditum ac peritum legis a learned man. But behold a true Israelite in whom is no guile: Here is no mention made of Nathanaels' learning, or of any outward parts, but that which Christ commends in him is the sincerity of his heart, the truth of his religion, and his upright intention in coming to him. 
Prov. 23.26.  Therefore God speaks by Solomon saying: My son give me thy heart! the Lord cares not for thy head be it never so witty: nor for thy face be it never so beautiful, nor for thy tongue be it never so eloquent, that which God loves and commends in a man is the truth of profession, according to that of David, Psal. 51. Thou requirest truth in the inward parts: and again, The Lord taketh no pleasure in any man's leg, 
Ps. 147 10.11.  but his delight is in them that fear him, and put their trust in his mercy. So Solomon speaking of the woman saith, Favour is deceitful, 
Prov. 31.30.  beauty is vain, the woman that feareth the Lord, she shall be praised.  
Eighthly, this praise is by way of admiration: Ecce! behold, showing that a true Israelite is the wonder of the world, a rare and excellent person. So speaks the Prophet Esay 8.18. Behold I, and the children which the Lord hath given me as signs and wonders in Israel. And yet this praise is common to all the Israel of God: for though in respect of the measure of God's grace there be extraordinary gifts, and one Israelite excels another, and though in respect of the world, this froward nation, the true Israelite shines as a light rare and supernatural, yet to be a true Israelite, without the guile of a false heart in the profession of religion is so common, that all the people of God, every man that is saved is adorned with that praise: 'tis no prerogative in Nathanael, but the general praise of all Christians indeed, to be true Israelites.  
Hence observe two things, 

1. The Honour of praise  
2. The Rule of praise    

The Honour of praise is, 

1. To be commended of God.  
2. To be commended for Truth.    

1. Of God.  
FOr whatsoever applause the wicked have amongst fools and flatterers, yet they shall never have the Honour of the sons of God: their names shall we, 
Prov. 10.7.  the Lord will not make mention of them within his lips. Only the true Israelite shall have his name confessed before the Father and his Angels. No contumely, no reproach in this world can discourage the mind of him that hath the honour of this testimony. Let the jews think and speak of Christ what they will, that voice from heaven sufficiently honours him, This is my beloved son in whom I am well pleased. 
Matth. 3.17.  What though vile wantoness make a jest of the servants of God, and disgrace them with names of scorn, yet the holy Ghost hath graced them with sufficient Honour, whilst he makes their hearts his temple, sealing them to salvation, whilst he speaks in them comfortably, and Christ of them honourably.   

2. For Truth.  
FOr what wouldst not thou have true? thou desirest a true wife, a true friend, a true servant. Dost thou affect that in another which thou regard'st not in thyself? know that thy profession makes thy soul the Lords Spouse his servant, his friend: for every soul is either God's wife or the devil's Concubine. Now what more precious than Truth in the Spouse of Christ? what more necessary in the Lord's servant? what more honourable in the friend of God.    

2. The Rule of praise.  
Which is first: Not to praise ourselves: for as St. Paul saith, he which praiseth himself is not allowed, but whom the Lord praiseth. If the Lord say unto my soul, I am thy salvation, I am glad to hear it: If it please the Lord to say of me, Behold a true Israelite, his testimony carries honour and comfort. But of myself let me say with the Publican, 
Luke 18.13.  O Lord be merciful to me a sinner, 
Rom. 7.14. 1 Tim. 1.15.  and with the Apostle Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O wretched man that I am! what lost the Apostle Paul by saying of himself, Christ came into the world to save sinners, of which I am the chief? what lost Saint john the Baptist by counting himself unworthy of the meanest office about Christ, 
Matth. 3.11.  even to unloose the latchet of his shoe? In the judgement of Christ the one was ne'er the less a chossen vessel, 
Acts 9.15.  the other the greatest man that ever was borne of a woman. 
Matth. 11.11.  What can I lose by taking the lowest room, if the Lord say Amice ascende superius, 
Luke 14.10.  friend sit up higher? Yea let me have part in Christ jesus though it be but at the hem of his garment and I shall be safe. A foolish kind of men there be, who cannot stay the Lord's leisure, but in the height of Pharisaical pride fall to valuing, to praising of themselves and despising others, forgetting the hand-writing against Baltazer, 
Dan. 5.27.  Thou art weighed in the balance and found to light; pondus meum amor meus non lingua, saith Saint Austin, 'tis the truth of my heart, not the vehemence of the tongue that is of moment and weight in God's trial. Selfe-praise is the fruit of Folly, Security, Pride, unthankefulness, Self-love: for he that praiseth himself, either considers not the glory of perfect virtue, 
1 Esay 64.6.  in comparison of which all our righteousness is as a stained cloth, and so shows his folly and vainglory.  
Or remembers not the multitude of his secret sins, under burden whereof David prays, 
2 Psal. 19.12.  ab occultis munda me Domine, cleanse me from my secret faults O Lord, and so shows his Security.  
Or forgetteth the bond of man's duty, 
3 Luke 17.10.  which being performed, leaves yet the doer as an unprofitable servant, and so shows his Pride.  
Or considers not the fountain from whence every good and perfect gift cometh according to that of Saint john, 
john 3.27.  No man can receive any thing except it be given him from above, and so shows his unthankfulness.  
Or lastly appears singularly good in his own eyes, not taking notice wherein he is exceeded by many, and so shows his self-love. To avoid this, let us say of ourselves as we are taught of God, let us devise nothing. By the corruption of Nature let us say we are enemies: 
Rom. 5.10. Gal. 4.6.  by the grace of Adoption, say: We are sons by nearness of conjunction to Christ, say: 
Heb. 2.12.  We are brethren by familiarity of love, say: We are friends: 
john 15.15.  by tenderness of Christ his protection over us, say: We are his spouse, 
Reu. 21.9.  by condition and covenant of our profession, say: We are servants, and by true acknowledgement of our wants and insufficiency, say, We are unprofitable servants; 
Luke 17.10.  let the Lord find that we are without fraud: let the world see that we are without crime. But let not us say that we are without sin: yea let us say nothing of ourselves but in the humility of mind, because the poor in Spirit are blessed, Mat. 5.  
Secondly, the rule of praise is to speak in Truth, without flattery or partiality. It is not fit to cast the children's meat unto dogs: Praise is only the encouragement of virtue. Never did Christ give this testimony of true Israelite to the hypocritical Pharisee: john the Baptist did not salute them as True Israelites, but thus, 
Mat. 3.7.  O generation of Vipers! It had not been fit for Saint Paul to have graced Elymas with this testimony, when as he was full of all subtlety and mischief, 
Acts 13.10.  the child of the Devil, and enemy of all righteousness. As charity is not suspicious, so it is not sottish: and where apparent wickedness is, there ought not to be the daubing of untempered flattery. Therefore it is well said by Elihu in the Book of Job: I will not accept the persons of men, 
job 32.22.  nor give titles unto men, lest my maker take me away suddenly. I will not reach Judas a sop, nor cut a lappet from saul's coat; let us not speak good of the covetous whom God abhorreth, nor extenuate the commendable deeds of any by envious distraction. The sinner's Oil, though bright and sweet, yet is slippery and vain, and becomes not any wise man, not any friend, much less a Priest a messenger of GOD.  
Thirdly in the Rule of praise we are to observe that our praise ought to be spiritual, not according to the vanity of worldly praise, which neither aims at a spiritual end, nor discerns the spiritual thing: some praise out of lightness making way for lust, so wantoness praise in whole volumes: some praise out of covetousness making way for lucre, so worldlings praise where they think to make use of a man: some out of fear making way for security, so weaklings praise to avoid oppression: some out of affection, making way for consort and idle fellowship, so schismatical sectaries, so good fellows praise: some in tongue and show only, making way for friendship, so flatterer's praise: some praise to be praised again, making way for glory, so fool's praise: some praise either the forbidden fruit, or at least the apples of Sodom, which when they are touched are but dust: the vanities and trifles of this World which when they are weighed are but Smoke, when they are embraced are but shadows, honour, wit, riches, beauty, proportion, nobleness, strength, are the wonders of the world, but the true Israelite whom heaven honoureth, the Angels guardeth, the Glory of Christ is neglected, and passed over with no applause: and yet in truth none more noble than he that is borne of God: none wiser than he that is wise to salvation, none richer than he that possesseth God: none more beautiful than he that is unspotted of the World, none more proportionate than he that bears about in his body the marks of the Lord jesus, none more strong than the true Israelite that prevails with God.  
Fourthly, in the rule of praise observe that it ought to be in the discretion of charity, more ready to encourage by praising the good, than to grieve by publishing defects: Though Nathanael had imperfections, yet the Lord would be no divulger of them: The rule of praise requires charitable silensing of defects and weaknesses: and therefore that butcher's dog as Bonaventure calls him, that slanderer which hath his mouth always bloody in backbiting the godly, is to be abhorred of all good men. Those hogs coming into the paradise of God's Church stored with herbs and flowers, instead of taking their sweet savour, with their foul mouths besmeares, and brands the plants, the people of God: how much the Lord hates the wickedness of Cham, ye may know by his curse: and yet we see nothing more common, nothing more pleasing to man's corruption for want of discretion and charity than to detract, to gird at others, to traduce, and to play with others infirmities, forgetting their own.    

3. The matter of the praise: a true Israelite.  
THe manner of Nathanaels' praise being finished, the worthithinesse of the matter, viz: a true Israelite, without fraud, calls for a diligent observation: what a true Israelite is, may be discerned two ways, 

1. By imitation of Israel.  
2. By exemption from fraud.    

For the first: Not all saith Saint Paul, 
Rom. 9.7, 8.  are Israelites that are of Israel, but the sons of promise are reckoned for the seed: not all that cry Lord, Lord, are subjects indeed, but they which do the will of God. Not carnal propagation, not external profession, but imitation of Israel makes the true Israelite. In Israel therefore seven special things may be briefly observed for Imitation.  
First, Israelis simplicitas, Israel's plainness, upright simplicity, which appears Gen. 27.12. who being advised by his Mother to prevent his brother Esau of the blessing, answered, My Father may possibly feel me, and I shall seem to him to be a mocker, and so bring a curse upon me and not a blessing. Art thou a true Israelite? behold, here examine thine own soul and descry thy Heart. The true Israelite cannot endure to seem a mocker, and that of his Father, of whom he expects the blessing. O Beloved! we are all come into the presence of GOD, for a blessing of peace and love in CHRIST: what a reverend regard should we have in our hearts, that we appear not as mockers and dissemblers before him? 
Gal. 6.7.  remembering that saying of the Apostle, Be not deceived, GOD is not mocked. We bring a fearful curse upon us and not a blessing, if we equivocate with the LORD in the matter of our profession. Let us not say perhaps our Father will feel us: it is most certain that our thoughts, and affection, and intention is open and manifest in the sight of him with whom we have to do, 
Heb 4.13.  and no cunning covert can hide us from GOD. Of the true Israelites plainness speaks the Prophet David, Psal. 32.2. Blessed is the man in whose Spirit is found no guile: and again, be joyful all ye that are true of Heart: and of this the Apostle Paul, 2 Cor. 11.3. I fear least as the serpent beguiled Eve through his subtlety, so your minds should be corrupt from the simplicity that is in CHRIST JESUS. But foolish wantoness are not afraid to make a lie, a mockery of their profession in the Church of God, in the presence of GOD, and his Angels. Away with such Meteors, such falling, such false planets, they are no true, but seeming stars in the heaven of the Church, No Israelits indeed, but the shadow of Israel.  
Secondly, Israelis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel's religious reverence in the house of GOD: which appears Gen. 28.16. GOD having manifested himself unto him by a vision, Israel no sooner observed the LORDS presence, but breaks forth into a reverend admiration of the place, saying: How fearful is this place? This is no other but the house of God, this is the gate of heaven. O see the property of a true Israelite! he hath indeed an heavenly vision, (though worldlings count it a foolish dream) in which he seethe the spiritual ladder, the word of Faith, the doctrine of the Cross, by which alone access is made to the presence of GOD, on top of which alone, and no where else, the LORD of mercy standeth to receive those that climb up thereby, and to give a gracious voice to the true Israelite, as he did to Israel: Lo I am with thee, I will not leave thee nor forsake thee, which he no sooner comfortably considereth in the house of God, where this Ladder is set, this vision appears, this voice is heard, but he acknowledging God's presence, reverently useth and esteems that Place as the Gate of heaven. Away then with these wantoness, these slow-bellyes, that make the Gate of heaven a sleeping room, a place of outward gazing, no inward vision, these are no Israelites indeed, they are Idols in the Church, they have eyes and see not.  
Thirdly, Israelis votum, Israel's vow is to be observed, Gen. 28.20. If God (saith he) will be with me, and keep me in this journey, and will give me bread to eat, and  to put on, so that I come again to my Father's house in safety, then shall the Lord be my God, this stone shall be God's house, and of all that thou shalt give me, will I give the tenth unto thee. Lo, by the way first; how Israel dedicates his tenth unto God in the Law of Nature, before Moses Law, that the true Israelite might know wherein commendably to imitate that necessary devotion: next see how he cares that God may be with him, how he rests upon God for his bread, and cloth, and guidance, giving unto God the glory of the provision of his outward means, according as St. Paul acknowledgeth, Gal. 2.20. That I live in the flesh, I live by faith in the Son of God. See Israel's contentment, having bread to eat,  to put on, protection in his Journey, and the Lord with him, he desires no more, and need not truly: For he is too covetous, that cannot be content with God. See Israel's thankfulness, he hath vowed himself to the Lord, and the Lord is his God: his heart cannot brook a desolation of the place where the name of God is called upon: nor that they which serve at the Altar, should starve at the Altar. In this descry the true Israelite from the counterfeit. Many saith Solomon would be counted good doers, 
Prov. 20.6.  but where shall a man find a faithful man? an Israelite indeed, that will stand to the Vow that Israel hath made? Away with those earth worms, those catchpoles, those caterpillars which make no reckoning neither of an house for God, nor of a Tenth for God, nor of themselves for God. His house they make a den of thiefs, his Tenth a sacrilegious prey: and themselves the servants of Corruption, and their Mammon their God. Are these Israelites indeed? Indeed they are the shame of Israel.  
Fourthly, observe Israel's confession, his humble acknowledgement, expressed Gen. 32.10. O God (saith he) I am not worthy of the least of the mercies and truth, which thou hast showed unto thy servant. Lo how the true Israelite in the feeling of his own unworthiness is lowly in his own eyes, and humbles himself before the Lord! The true Israelites that were found mourning for the abominations of the people were signed with a letter, the last in the Hebrew Alphabet, to signify that in humility they take the lowest room. Ezech. 9.4. See how Israel here makes God his only refuge: his mercy and truth his only stay: that we may discern the true Israelite to rely nothing upon merit nor expect due recompense of desert, but only as Saint Basil saith, hath his hope in the mercies of God. If thou wilt carry thy Light safe, cover it with both thy hands: if thou wilt preserve the treasure of grace, let it be Thesaurus absconditus a hid treasure, lest either the puff of vainglory blow out thy light, or ostentation of pride bereave thee of thy treasure: if thou wilt have the Spiritual fire preserved in the hearth of thy heart, cover it with the ashes of Israel's humility, I am not worthy of the least of God's mercies. A way then with the proud justiciary Romanist, the ostentant Pharisee, the enemies of Israel's humility, the disturbers of Israel.  
Fifthly, observe Israel's resolution. Gen. 32.26. who wrestling with the Angel, resolved saying, I will not let thee go before thou bless me. Behold the true Israelite wrestling with GOD, by Faith, by Prayer, by Patience, having taken sure hold of him, cannot be divided: he is resolved that neither gain, nor force, nor fraud, shall remove his hold, nor separate his heart from the love of GOD: So the true Israelite Job: 
job. 13.15.  If he kill me, I will still put my trust in him: 
Luk. 18 39  So the poor blind man being checked, cried so much the more, O son of David have mercy on me! So the royal Prophet, My heart is fixed O GOD, my heart is fixed. So the worthy Anselmus: Come Lord Jesus, for now I desire not my feet but to seek thee, nor my hands but to serve thee, nor my knees but to worship thee, nor my tongue but to praise thee, nor my heart but to love thee. Here is wisdom, let the true Israelite keep his hold, none can bless thee but he, therefore let him not go before he bless thee.  
Sixtly, observe Israel's Integrity, his Zeal, his true love of Virtue and hatred of vice. When he comes to give his blessings, Gen. 49.3.6. remembering the sin of his eldest son, he gives him a token of disgrace: Reuben (saith he,) mine eldest son light as water, thine honour is gone. Coming to Simeon and Levi, he saith of them, Simeon and Levi brethren in evil: Into their secret let not my soul come, my glory be not thou joined with their Assembly. See here the property of a true Israelite, which brooks not sin nor the dishonour of GOD, in his own family, in his own children, in his firstborn: wheresoever he finds sin, without partial affection, he gives it his just disgrace, rebuke, and Curse. This is the Zeal of the Israel of GOD. O beloved, if the danger of sin in our children, in our family, in our friends, in all men be such, that we may truly say of the infected heart as the children of the Prophets cried out to Elisha, 
2 King 4.40.  O Master, Mors in olla: death is in the pot: death is in the house, the heart: except we could either work a miracle, or else would play with their destruction, why should we cast in meal when we have salt in our hands? It is not the mealymouth that can cure the deadly wound of sin, but a sharp proceeding to the wounding of the Conscience, and confusion of security. Observe hence also the faithful and sound heart of a true Israelite, that by no means will have fellowship with wickedness, either by approbation, imitation or commerce. Into their secret (saith he) let not my soul come, my glory be not thou joined with their assembly. We ought not to carry ourselves indifferently unto the wicked, but as S. jude 
jude 23.  saith, hate even the garment spotted by the flesh. O when I think upon the brood of that Romish Cockatrice, unnatural traitors, a generation of vipers, more fit for the halter than the Altar, that perfidious assembly of false Catholics, I judge him false, no true Israelite to Church or State that in utter hatred of their impieties, doth not break forth into Israel's zealous integrity, Into their secret let not my soul come, my glory be not thou joined with their assembly.  
Seventhly, observe Israel's contempt of the world, his Pilgrimage on earth, who coming to Pharaoh and being asked of his age, answered thus, The whole time of my pilgrimage are an hundred and thirty years, 
Gen. 47.9.  few and evil have the days of my life been, and I have not attained unto the years of the life of my fathers in the days of their pilgrimages. See here what reckoning the true Israelite makes of this life: here he is a pilgrim and a stranger, having (as the Apostle saith) no enduring City here, but looking for one to come, whose maker and builder is God. If thou art not a stranger upon earth, 
Heb. 11 10.  thou art no true Israelite: if thou hast set up thy rest here, thy state is miserable, for of such saith our Lord, Woe be unto them, they have their comfort here. Luk. 6.24. The dove that was sent out of Noah's Ark could not be satisfied with the carrion that the Crow seized upon, but finding no rest for the sole of her foot, hasted to the Ark again. The true Israelites are so fare from being wedded to this world: and to the vile pleasures thereof, that they cry in their hearts with the Prophet David, 
Psal. 55.6.  Oh that I had the wings of a dove, that I might fly and be at rest. Of this Pilgrim's life speaks the Apostle, 2 Cor. 7.29. Seeing the time is short, it remains that they which have wives be as though they had none, they that weep as though they wept not, they that rejoice as though they rejoiced not: they that buy as though they possessed not, they that use this world as though they used it not, for the fashion of this world goeth away: hence David prays, 
Psal. 119.19  I am a stranger upon earth, O hide not thy Commandments from me! and hence Saint Peter exhorteth, 
2 Pet. 2.11.  I beseech you as pilgrims and strangers, abstain from fleshly lusts which fight against the soul. It is an undoubted truth, a true Israelite is a pilgrim. If then whilst thou dost walk here as a stranger thou be'st contemptibly questioned with, as Ionas 
jonas 1.8.  by the mariners; Whence com'st thou? where wast thou borne? where dwellest thou? what art thou? whither tend'st thou? comfort thyself with that testimonial which the word of GOD doth afford every true Israelite. If it be asked whence they come? St. Peter answers, that they are a people set at liberty from the spiritual Egypt, that they should set forth the virtues of him that hath called them out of darkness into his marvellous light: 
1 Peter 2.9.  if where they were borne? Saint James shows that they were borne from above, 
jam. 1.17.18.  from the Father of lights, borne as saith Saint John, 
john 1.13.  not of blood, nor of the will of the flesh, nor of the will of man but of God, if where they dwell? Saint Paul answers, 
Col. 3.2.3.  their conversation is hid with Christ in GOD, by affection seekeing the things which are above, where Christ sits at the right hand of God. If what they are? Saint John answers that they are now the sons of God, and Saint Paul, 
1 john 3.2.  the lights of the World. 
Phil. 1.15.  If whither they go? shall we say as CHRIST to his Disciples, whither they go ye know, 
john 14.4.  and the way ye know? 'tis like then too many may say, we know not whither they go, how then should we know the way? therefore let the Apostle in the behalf of all true Israelites declare their passage, I (saith he) follow hard toward the mark, 
Phi. 3.14.  for the price of the high calling of GOD in Christ jesus. Here then, whither they go ye know, toward the mark: and for what, for the price of the high calling of GOD, and the way ye know, CHRIST JESUS. Thus in the imitation of Israel we find seven worthy ornaments of a true Israelite, viz.  
1. Upright plains without fraudulent Policy.  
2. Reverend religion without rudeness.  
3. Holy devotion without profaneness.  
4. Humble confession without pride.  
5. Constant resolution without faintness.  
6. Zealous integrity without corruption.  
7. A pilgrim's life, sober Contentment without Luxury, without love of the World. The true Israelite is discerned.   

2. By exemption from fraud.  
THere is a threefold Fraud from which the true Israelite is free.  
1. Fraus iniqua, the fraud of injustice deceiving others.  
2. Fraus stuha, the fraud of folly deceiving themselves.  
3. Fraus impia, the fraud of impiety, deceiving the Lord.  

The first is in outward Conversation, the second in the information of the Conscience, the last in the profession of Religion. If Nathaniels' testimony from Christ, saying a true Israelite without fraud, be considered according to this difference of guile, we shall more plainly perceive who is the true Israelite without fraud. First, therefore the fraud of cozenage or deceit in the matter of bargaining, or trading, or outward conversing one with another is hateful to every true Israelite, as being contrary, 

1. To justice.  
2. To Charity.  
3. To Piety.    
To justice, for St. Paul calls it Oppression, 1 Thes. 3.6. Let no man, saith he, oppress or defraud his brother in any matter, for the Lord is an avenger of all such things.  
To Charity: therefore the Apostle, Eph. 4.25. exhorts Christians saying: Wherefore cast of lying and speak the truth every man to his neighbour, for we are members one of another: 'tis the care of one member to help, but not to hurt the other.  
Contrary to Piety and Christian profession, for St. Paul, Col. 3.9. chargeth us saying, Lie not one to another, seeing ye have put of the old man with his works: Now then, how should not a true Israelite, a true Christian man be ashamed of that work which hath neither justice, nor charity, nor godliness in it? The plainness and simplicity of faith in Christ admits neither of false weights, false measures, nor cozening tricks, nor equivocating fraud. This deceit is come to that height now that it is admired, studied, and practised as a great mystery, and he is rejected as a fool that hath it not. What an injurious proverb unto truth and upright dealing is that, Plain dealing is a jewel, but he shall dye a beggar that useth it: whether he shall dye a beggar or no I will not strive, one thing I am sure of, he shall live a Saint. All the wickedness of this fraud is now put of with caveat emptor: let the buyer look to it. O foolishness! should the buyer take heed of being deceived, of suffering loss in his penny, and the seller take no heed of being a deceiver, and so to lose thereby the Grace of God, the Honour of Truth, the Hope of a better life? Of this deceit speaks the Lord by the Prophet jeremy; Among my people are found wicked persons, 
jere. 5 26.  that lay wait as he that setteth snares, they have made a pit to catch men: As a Cage is full of birds: so are their houses full of deceit, thereby they are become great, and waxed rich. First, it is utterly a shame for us that the Lord should complain that such persons are found among his people, those that profess the knowledge of the Truth: next very properly and significantly doth the Lord say, that deceit is in their house, as a bird in a Cage. 'tis there as imprisoned, and cannot get forth, they have got such an habit of Cozenage that they cannot leave it.  
Yea their false swearing, lying, cozening tricks to draw in gain, is become to be a darling, a delight unto them, a bird that makes them sweet music, and their shop is the Cage; well is he that can get such a bird, such a prentice boy, that can tune his note artificially to deceive. If thou be'st a true Israelite, thou wilt not make thy house a snare, a pitfall to catch plain men, nor thy shop a Cage for that unclean bird. O rather let the voice of the Turtle Dove be hard in thy house, Can. 2.12. mourning for sin, thanksgiving to God, devout prayers, comfortable instruction, words of truth and love, that is the true Israelites bird, the true Christians music.   

2. Foolish fraud.  
AS we have seen the fraud of injustice from which the true Israelite is free, so in the next place observe the fraud of folly by which the mind deceives itself, from which the true Israelite is also exempted. This deceit is in the information of the mind, a cozenage of a man's own heart, of which St. james speaks, Be ye doers of the word, 
jam. 1.22.26.  and not hearers only, deceiving your own selves: and again in the same Chapter: If any man (saith he) among you seem religious, and refraineth not his tongue, but deceiveth his own heart that man's religion is vain. Of this fraud there may be three branches observed.  

1. Vain excuse to lessen sin.  
2. A blasphemous cloak to cover sin.  
3. A presumptuous security to lie in sin.   

1. Vain excuse.  
FIrst, it is a profitable sin (saith one) it is the very means whereby I live. O vain folly! O damnable fraud! Is the certain way to eternal death become the means of life? Is it gainful? Open thine eyes O thou vain man, and consider the sum of thy gain: thou gainest dross, and losest the true treasure: thou winnest the world, losest thine own soul: thou gettest earth, and losest heaven, thou art joined to Mammon, and divided from God. I but (saith another) my children will find the good of it, my posterity will praise my doings: O fraud! Thou shalt be praised saith chrysostom where thou art not, and tormented where thou art. What profits it thee to be commended of thy posterity for leaving riches, and to be condemned eternally for getting them? Can thy son's pleasure on earth, ease thy pain in hell? Oh that the scales of this fraud would fall from the eyes of these earthly men, that they might discern between things that differ, the riches of God's grace, and the dross of this world that in the love of the one, and contempt of the other, they may truly say, Christ is to us both in life and in death advantage. 
Philip. 1.21.   
But I hear the Wanton put his trick upon us saying, the sin is full of delight, and what is a man but his pleasure? And is it true? Is it a sport for thee to offend the everliving God? Canst thou dally with the consuming fire, with the Majesty of GOD, into whose whose hands to fall is a fearful thing? Woe be unto thee, thou hast thy Comfort here. And yet alas 'tis but the Comfort of an hog in a sty, a bird in a cage, thou laughest and singest in the midst of thy slavery, 'tis but from the teeth outward, no sound Joy, the worm of remorse gnaws thee within, thou hast not a Crumme of true Consolation, much less that continual feast with the sons of GOD.  
I but it is a common and received custom saith another; too true, and as the Scribes and Pharisees said, seeing the multitude to follow Christ, Do ye not see how you prevail nothing, Lo all the world goes after him: So these insult, and object to God's Ministers saying, Do you not see how you prevail nothing with all your pains, your labour is but lost, men will not leave their pleasure in sin, their profit by deceit, for all that you can say or do: and therefore let us do as most do. O foolish deceit! and will this wretch be damned for company? Is the sin common? why? what though it be in the mouths of Kings, in the reyns of Nobles, in the hands of judges, in the eyes of the Priests, yet will that help nothing in the day of thine account, nor can such example make any Royal, Noble, Just, or Holy sin. Well said Eucherius to his Cousin Valerian, Obsecro te, alienum delictum semper ut opprobrium respice nunquam ut exemplum: I beseech thee, always behold another man's fault as a shame to the doer, but never as thy pattern. Is sin customary? why? what though evil may plead for itself as the Roman Church doth, Antiquity, Universality, Consent, yet 'tis no less blemish for thee to be infected with a customed and common sin, than to consort with an old and common whore. But me thinks I hear a swarm of natural men buzzing about me, and urging a conceit of humane frailty, that flesh and blood can do no otherwise, deceiving themselves with Information out of St. Paul misunderstood, Ro. 7. where the Apostle saith, So in my mind I serve the Law of GOD, but in my flesh the Law of Sinne. I am verily persuaded that this very fraud sends many thousands to hell. For what in their account is the sin of humane frailty? under burden of which the Apostle groaned saying, O wretched man that I am! Look into their bill of account and you shall find cursing, swearing, gluttony, drunkenness, cozenage, fornication, lying, hatred, and revenge, ranked as the sins of their infirmity and humane frailty. Lo here salomon's sluggard that cries yet a little sleep, yet a little slumber; slumber and sleep, infirmity and impiety, all is one, all but little, and all too little for him. But O good God shall we imagine that the holy Apostle did in his flesh serve the Law of sin after this manner? And was he indeed a cozener, a liar, a fornicator, a drunkard? God forbidden. There are indeed sins of infirmity against which the godly man hath a continual conflict. As concupiscence, motions unto evil, idle words, inconsiderate passions, surreptions, sin stealing upon us before we are ware, propter inadvertentiam as the schools speak, for want of due circumspection: but that sin which hath the consent of the heart, and is done with purpose and deliberation, as fornication, revenge, lying, cozenage, treason, and such like must not be counted infirmities but iniquities, and such abominations as cannot stand with the grace of Christ, but doth quench the spirit, and so long as they are continued by any, there is no Seal of salvation in him. The Apostle then in the place forenamed doth not mean that he serves in his flesh the law of sin by actual and voluntary corruption, but by natural and involuntary Concupiscence, which though he is compelled to obey in respect of evil motions arising, yet neither doth his mind consent, nor his actions conform unto them.   

2. Blaspemous cloak for sin.  
AS some deceive themselves in lessening their wickedness by a vain excuse, as ye have observed already, so there are ungodly men crept in, which father all their sin upon the force of God's decree, affirming a necessity of their sinning, through the inclination and secret working of God, who (say they) doth determinate their wills to evil, and so every one of their sins is their destiny, and could never have been avoided. But this is a foolish and damnable fraud, seeing that St. james faith, 
jam. 1.13.  that God cannot be tempted with evil, and that it is against the very nature and goodness of God to infuse evil, or to incline the heart to sin, and against the justice of God and his truth, who both protesteth that he would not the death of a sinner, and also cannot justly damn that in another, to which (as they say,) he himself inclineth the heart, yea by a powerful decree enforceth it. God indeed ordereth and limiteth the corrupt will of man, prone of itself to evil, suffering it to be carried to this sin and not to that, according to his wisdom and good pleasure; and although God justly leaves men for their unthankefulnes and rebellion in the snare of the Devil, yet he neither inclineth nor enforceth them to sin.  
Some have wrote to make this Spider's web, whom I will not name, for I had rather hide than hit them: affirming absurdly that the ancient Fathers gave but a frigid, a cold answer, when they said that God hardened men by desertion, forsaking their rebellious minds, and by permission giving way to Satan to seduce, ensnare, and overcome men. Yea one saith Adulterium est opus Dei: Adultery is of Gods working: another Deus movet latronem ad occidendum, God sets on a thief to kill, which speeches they understand not to be in respect of God's permission, without whose leave nothing can be done: nor in respect of that general aid and sustentation of the power of God, in whom we live, and move, and have our being, but they conceive God particularly and necessarily to incline the Adulterer and the thief to their villainy by a special motion, and by a fatal decree. Whereby the very nature of sin is taken away, and the filthiness thereof, because (as they conceive) God hath so deep an hand in it, that it is found to be his special work: But from this fraud the true Israelite is free, who acknowledgeth that of the Prophet O see, Perditio tua ex te Israel: thy destruction, O Israel; comes of thyself: and that of St. Paul, Ye did run well, 
Gal. 5.8.  who did hinder you, 'tis not the persuasion of him that called you.   

3. Presumptuous security to lie in sin.  
YOu have seen how foolishly men deceive themselves by lessening their sins by vain excuse, or covering their wickedness by blasphemous conceit of God's inclination and fatal decree enforcing their sin: now observe how also many deceive themselves by a secure presuming that continuance in sin shall never hurt them because of their confidence in the grace of Christ. The Apostle 1 Cor. 6.9. notably confoundeth their gross deceit: Know ye not (saith he) that the unrighteous shall not inherit the Kingdom of God: be not deceived, neither fornicators, nor idolaters, nor adulterers, nor wantoness, nor buggers, nor thiefs, nor covetous persons, nor drunkards, nor railers, nor extortioners shall inherit the kingdom of God. What? doth the Apostle terrify here and teach not? Is it not rather a fearful doctrine? Are these but words of course? if thy heart believes this doctrine. Deceive not thyself by secure presumption. Mark what the Apostle addeth, and such were some of you, but ye are washed, ye are sanctified, ye are justified in the Name of the Lord jesus Christ and by the Spirit of our God: he doth not say, and such are some of you, and yet ye are justified, but such were some of you, giving us to understand that such sins cannot stand with the grace of justification and Sanctification of the Spirit. I but yet such a person may be elect, saith one: We do not now dispute what he may be, or what Gods purpose is to work in him hereafter; but this we are bound to teach, and the people believe, that men so long as they continue in such sins, are not in the state of salvation, and if they die without repentance they are certainly damned. Neither must men deceive themselves with a conceit of hidden grace, and presence of the Spirit during the continuance of such sins: for these sins being contrary to the Holy Ghost, doth so quench the divine motions and so pollute the soul, that Saint john speaking of one of such sins affirms flatly, 
1 joh. 3.15.  We know that no manslayer hath eternal life abiding in him. He doth not deny but that a manslayer repenting may have eternal life; but he concludes against this fraud of presumption maintaining that such an one during his sin without repentance, hath not eternal life abiding in him: but by his sin he hath lost the Spirit of GOD, and the comfort of salvation by Christ, until he be again renewed by repentance. And therefore men that continue in such sins ought to be so fare from believing that they in God's favour are safe, they that are bound to believe by the word of God that they shall never inherit the kingdom of Christ. I but saith this deceiver, doth not the scripture say: Blessed is the man whose unrighteousness is forgiven, 
Psal. 32.1.  and whose sins is covered: if covered (saith he) than continuance in sin cannot hurt a believer. But the godly which know the comfortable sense of these words, admits not this deceivers gloss. All our former sins by repentance and faith in Christ are forgiven, and so covered that they shall not appear to our confusion: but then we know also that repentance imports not only a verbal confession and acknowledgement that we sin, but also a real and true forsaking of such sins as are committed against conscience. The grace of Christ then covers our infirmities as a cloth to hide them, because they continue so long as we live: but it covers our impieties & crimes as a plaster that draweth out the filth, and healeth the sore. We must not think that the Name, and merits of Christ are a cloak for villainies, or a covert for iniquities: but as by the grace of Christ our weakness is covered, so our wickedness is cured: so that a wicked man and a Christian are directly contrary.    

3. Fraus impia, the wiced fraud in profession of Religion.  
WE have observed already that fraud of Injustice deceiving others, that fraud of folly deceiving themselves, now let us see that impious fraud in the profession of Religion, deceiving the LORD, of which we may briefly observe six kinds.  

The FRAUD  
1. Of Formal and Politic  
2. Of Faint and Negligent  
3. Of Feigned & Sergeant  
4. Of Forced and Servile  
5. Of Forged and Arbitrary  
6. Of Flattering and Carnal   
RELIGION.  

1. Of Formall.  
Politic Religion admits no more of God's service than may stand with the state, serve the time, and please men: a rank of men there are that so turn themselves to serve GOD, that yet they have always an eye therein to serve their own turn. 
Aug. de civi: dei ca 20. l. 2.  Hence come the principles of politicians: Tantùm stet, tantùm floreat, copijs referta, victorijs gloriosa, pace secura Respublica, et quid ad nos caetera? Let but the state of the common wealth stand and flourish, abundant with plenty, glorious with victory, secure with peace, and we look after no more. Hence come their positions, Conservatio Reip. status prior ac antiquior esse debet quam religionis causa. 
B●lloy. pag. 2.  The preservation of the Commonwealth ought to be more precious and more to be respected than the matter of Religion. 
Antiquisart. p. 124.  Hence comes this their brutish conclusion, Virorum fortium hic scopus, hoc studium, haec cura primaria esse debet, vitam laetam ac affluentem ducere: This aught to be the drift, the study and prime care of a generous man to live a jocund and delicious life. Of which beasts yet job hath fearfully concluded, 
job 21.13.  They pass their days in pleasure and in a moment go down to hell. O how this politician smiles to observe the true Israelites following their profession in earnest, counting them therefore God Almighty's fools. But well answered the Lady Paula, the Politicians of her time, nos stulti propter Christum, sed stultum Dei sapientius est hominibus: We are fools for Christ's sake, but the foolishness of God is wiser than men, Inertiaese et otio dante, etc. saith Jerome, whilst these Mammonists give themselves to idleness and sloth, they count those which seriously meditate in the Law of God day and night, tanquam garrulos et inutiles, as vain and scripture-men: 
Psal. 14.6.  and as David saith, They have made a mock at the Council of the poor, because the Lord is his trust. This formalist is in the Church as a sword in the heart, as a serpent in the bosom, as a poison in the stomach, as a thief in the house: by him the righteous soul is grieved, the plain Israelite circumvented, the weak infected, the Church rob. From this fraud the true Israelites exempted, who first seeks the Kingdom of God, and his righteousness, serves not the time, but the Lord, and their prime care is to work their salvation with fear and trembling.   

2. The fraud of faint Religion.  
THe second fraud in profession is Negligence, when the professor is not inflamed with zeal, and the love of God, but with a remissness and carelessness creeps about the works of godliness: This fraud the holy Ghost espied in the Angel of the Church of Laodicêa, 
Reu. 3.15.  saying, I know thy works that thou art neither cold nor hot: and of this guile speaks the Scripture fearfully; 
jer. 48.10.  Cursed is every one that worketh the work of God negligently. Free from this guile are all true Israelites. 
Psa. 42.2.  So David, that said; my soul is a thirst for God. 
1 King 19.10.  So Elias, that protested saying; I am zealous for the Lord God of Hosts: though many times they which are at ease in Zion, count Elias his zeal the main disturbance of Israel. 'tis a fearful commination of the Lord against neutrals, these lukewarm professors, in the Prophecy of Malachy: 
Mal. 1.14.  Cursed is the deceiver that hath in his flock a male, and offereth a corrupt thing. 
2 Pet. 2 7.  If thy righteous soul be grieved at sin with just Lot: If thou mournest because men keep not God's Law with zealous David: 
Ps. 119 136.  If thou art weary of thy life for the daughters of Heth with Rebecca, 
Goe 27.46.  If thou canst cry with Samson for that well of life, 
judges 15.18.  give me drink or I die with thirst, than art thou free from fraud, and thou art known of God for a true Israelite. O let us raise up our hearts from this fraud, remembering that of the Apostle, 
Gal. 6.9.  Be not weary of well-doing, knowing that ye shall receive if ye faint not: and let us carefully follow the council of the holy Ghost: Reu. 3.2. Be awake and strengthen the things which remain, that are ready to die.   

3. The fraud of feigned Religion.  
THe third fraud in profession is counterfeit religion, which stands in outward show without intention of the heart, drawing near unto God in the lips, the mind being far from him. This deceiver shows himself in the Feathers of the Swan, but secretly wallows in the mire of the Swine: and though he seems to be a very hoarder of the Manna, yet is he found feeding at the Prodigals trough. These deceivers saith Nazianzen wove Penelope's web, what they make in the day, they mar in the night. Like they are unto Pliny's bastard Eagle, that hath the face of an Eagle, but the foot of a Goose: 
Ezech. 10.14.  or to ezechiel's vision with many faces, of Angel, of Man, of Beast: these show themselves Cherubims in the Church, in company men: beasts in secret. 
Suidas.  Pasetes the jugglers' feast full of varieties in show, vanishing all away when they should be tasted, was but a mock-belly: the goodliest building the fairest house without Inhabitant to give relief, that poor men call but a mocke-beggar: and the most ostentant professors, which have a show of godliness without the power thereof, a counterfeit Israelite is but a mocke-God. these are reeds shaken with every wind of tentation, smooth but yet hollow, without the pith and substance of godliness. This fraud the holy Ghost found in the Angel of the Church at Sardis; saying, 
Reve. 3 1.  I know thy works that thou hast a name to live but indeed art dead. From this guile was David free who cheerfully appeals to Gods view saying, 
Ps. 138.23.  Examine me O Lord and prove me, try out my reines and my heart: 'tis with every true Israelite as St. Jerome speaks of a good Priest, Christiani Sacerdotis lingua, manus, mens, concordent. A true Israelites tongue, and his hand, and his heart go together.   

4. The fraud of forced Religion.  
SErvile and compelled religion is the fourth fraud in profession: and that is when men attend the exercises of religion without freedom of soul & spirit. Where appears the main difference between religion inspired, and religion commanded, the one leads by cheerfulness & love, the other draws by fear and force. I will offer saith David unto the Lord freewill offerings, 
Psal. 110.3. Psal. 45 6.  that is offerings of a ready and cheerful mind. A special mark of a true Israelite: for where the spirit of God is, there is liberty saith Saint Paul. 
2 Cor. 3.17.  I was glad saith David when they said, Come, we will go into the house of the Lord. But these deceivers reckon the Lords service as a very torment to their pleasures & profits, a cooling of their delights: and as the devils in the Gospel was affected with the presence of Christ, so these with the exercise of godliness, what have they to do with them, they come to torment them before the time. 
Mat. 8.29.    

5. The Fraud of forged Religion.  
ARbitrary and devised Religion is the fifth fraud in profession, which magnifies private inventions to the neglect of the council of God, which being urged as necessary parts of divine worship, argue the Word of God of Insufficiency: but it is the wantonness of men's wits and luxury of their mind, that rove out beyond the limits of God, and are not content with his Wisdom. This fraud Christ spied in the pharisees, 
Mat. 15 6.  who made the Commandments of God of no effect, to establish their own traditions. This fraud also is observed to be in the Romish Church, who have equalled their traditions to the Scripture, and have devised a new Creed, making their fancies Articles of Faith needful to salvation: This fraud some also impute to the Church of England, though injuriously: for it urgeth no humane invention as an essential part of God's worship, or as needful to salvation, but only for order, for comeliness, for signification. From this fraud the true Israelite is free, who is so bound to the word of God, that he makes it the warrant, the honour of his actions, the warrant that secureth the rule that directeth, the honour that graceth his Religion.   

6. The Fraud of carnal Gospelling.  
THe last fraud in profession I call flattering or carnal Religion, which doth not crucify the flesh with the lusts, therefore they say of their lusts as Pilate said to Christ, what evil have they done: These deceivers admit nothing that savours either of labour or restrain of the appetite: tell them of mourning for sin, of watching in prayer, of fervency in devotion, of fasting and abstinence, of mercy and alms deeds to the poor and such like, and they will put of all to the hearing of a Sermon, an easy work; and for the rest seem to say as the Devils did to the sons of Sceva, jesus we know, and Paul we know, 
Act. 19 13.  but who are ye? Sporting they may say we know, & feasting we know, but what is fasting? what mourning? what alms? Of this fraud speaks the Apostle S. jude saying, 
jude 1.4.  there are certain men crept in,  men, which turn the grace of our God into wantonness. These men instead of building that Spiritual Tower, mount up a narrow and overtopping Chimney: 
Luke 14.28  instead of sound religion, a smoky vain, and foul singularity. These fly not like doves to their windows 
Esay 60.8.  as the Prophet describeth the Godly man's celerity, & spiritual contemplation, but hop like frogs, raising themselves a little from the earth, in a ceremonious hearing of the word & prayer, the weight of their belly, of their lusts pulls then down to their pond, to their filth again: and there though they croak of Religion, & of the Gospel of Christ, yet in truth they can not abide to enter into the straight gate, the narrow way that leadeth unto life. Quintus Cicero perceiving his brother Mark to sue for the Consulship; counselled him that continually he should think upon these words Novus homo es, Consulatum petis, Roma est. Thou art but a stranger, thou suest for the Consulship, and 'tis Rome where thou seekest it: thinking that each one of these considerations would spur him on to virtue and honourable deportment. He was a stranger, no citizen of Rome: no Patrician, but a man of Arpinas, of an obscure place: next he sought for the Consulship the highest dignity: & that in the city of Rome where was a multitude of choice competitors. O beloved, we all seem to make suit for eternal life, the preparation whereunto is a true Israelite, Christianity with out fraud: that we may inflame our hearts to a conversation agreeable to the Gospel of Christ, let us oftentimes think of these words, Novus homo es, Caelum petis, Ecclesia est. Thou art a stranger, not born a Citizen of the spiritual Kingdom but by nature a child of wrath thou seekest for heaven the highest dignity, and that in the Church, in the holy city, where are a multitude of choice competitors, Israelites indeed, exercised in labour, patience, prayers, sorrow, and contemplation of God, and thinkest thou to get it in ease, wantonness, Idleness? here the kingdom of heaven suffers violence, and the violent take it by force of devotion, and thinkest thou to get it by fraud of sensuality? If the divine Eagle can scarce soar unto it, when shall the carnal frog attain unto it by remiss and intermitted girds? 
Sophocles.  well said the tragedian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man prospers without diligence: wouldst thou have the highest honour with the basest thoughts? the greatest happiness with no difficulty, no pains, no diligence? fró this fraud is the true Israelite exempted. So St. Paul, 
Phil. 3.14. 1 Cor. 9.27.  I follow hard toward the mark: and again, I beat down my body and bring it into subjection: 
Ps. 131 2.  so the Prophet David, My soul is as a weaned child: Behold now a true Israelites religion, not formal and ceremonious, and politic & time-serving, but serious, not faint, but zealous; not feigned, but faithful and true: nor forced, but free: not forged, but divine: not carnal, but spiritual. Let us then all labour every man in his place, from the highest Cedar to the lowest shrub, for Nathanaels' approbation, his praise, a true Israelite. A worthy testimony it is when the Lord may say: Behold a true King in whom is no fraud of tyranny, oppression, injustice. Behold a true Bishop, a Pastor indeed in whom is no fraud of heresy seducing others, no fraud of schism disturbing others, no fraud of idleness neglecting others: no fraud of evil example corrupting others, no fraud of humane conceit, of light froth, of curious teaching & wantoning in the chair of Christ, vainly pleasing others. Behold a true judge, a Magistrate indeed without fraud of injustice, partiality, bribery. Behold true subjects, without fraud of treachery to their Sovereign, conspiracy against their country: Behold in the Church true Israelites without fraud of injurious cozenage deceiving their brethren, of folly, deceiving themselves; of impiety dishonouring their profession and making a mock of the service of God. Now then, as when Christ jesus mentioned the traitor, the disciples were presently stirred and began to say to him one by one, 
Mat. 26 25.  Is it I? master is it I? and the Lord gave no answer: But when the course came for the traitor indeed to speak, saying Is it I? the Lord sealed his word presetly, saying, thou hast said: So beloved whilst we hear such good things of the true Israelite, and are moved one by one to common and search of our own estate, saying, Is it I? that is the true Israelite, Lord is it I? when he speaks that is the Israelite indeed that truly reputes of his sins, believes only in the Lord jesus, & lives justly, soberly, & godly in this present world, and saith, Lord is it I? The voice of the Holy Ghost sealeth & confirmeth it saying, thou hast said. If then any soul which hath long pleased itself with the shadow of his Figtree, the delights of sin, gins to resolve with himself to come with Natha. to the Lord jesus the true rest of souls: or if any being truly affected with the sincerity of the true Israelite, doth inwardly hate the unjust, foolish, & wicked fraud of earthly, sensual, & devilish men, or if all you that hear me this day, are so delighted with the honour & comfort of Nathanaels' testimony, that you go away resolved to regard no applause in the world, in comparison of this, that ye may be accounted of God true Israelites in whom is no fraud; then have I my desire, you have the blessing, and let God have the glory. Amen.       
FINIS.