themselves the titles of God and Christ or have given out that they are so one with Christ that they can sin no more then Christ can sinne To whom Luther some others being too bold with those hyperbocall expressions of Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have given too much occasion 7. They and they onely have Christan liberty 7 Liberty of grace in this life and of glory in the life to come called the glorious liberty of the sons of God Rom. 8.21 St. Paul was caught up into Paradise and admitted to see the glory thereof but not permitted to utter what he had heard and seen for it is as easie to containe the Sea in an Egge-shel as to relate heaven's happiness 2 Cor. 12.4 Hither is our Lord Jesus gone before to prepare many Mansions for believers and he will bring them all thither when he hath throughly prepared them for the same Iohn 14.2 Whereas all unbelievers the fearfull the lyers and workers of iniquity shall in no wise enter in thither but have their part in the Lake which burneth with fire and brimstone which is the second death Rev. 21.8.27 Lessius de justiciâ p. 600. Christiana libertas à quintuplici servitute nos solvit 1. peccati 2. diaboli 3. legis c. 2. The liberty of Grace is either privative or positive 1. They are freed 1. From evil 1. By meanes and their justification they have freedom 1. From the bondage of the devill Col. 1.13 Who were before taken captive by him at his will 2 Tim. 2.26 2 From sin Rom. 6.22 both in regard of the guilt of it Rom. 8.33 who shall lay any thing to the charge of Gods elect since Christ dyed for their sins yea rather is risen againe who is even at the right hand of God to make intercession for them v. 34. and also in regard of the dominion of sin For to such the Apostle saith Sin shall not have dominion over you for ye are not under the Law but under grace Rom. 6.14 As also in regard of the fruits of sin both in the world to come they are freed from eternal condemnation Rom. 8.1 There is no condemnation to them which are in Christ Jesus who walk not after the flesh but after the spirit The reason followeth v 2. For the Law of the spirit of life in Christ Jesus hath made them free from the law of sin and death v 2. As also in this life they are delivered from the terrors of death under which others are in bondage all their life time Heb. 2.15 Secondly from the evil of afflictions not from the afflictions themselves for it is good for them to be afflicted Psalm 119.71 But to them the Lord turneth the evill of their troubles to good Genesis 50.20 3. They are freed from the law 1. from the intolerable yoke of the Ceremonial Law Acts. 15.10 and 2. in part from the Morall Law in four regards 1. of the curse which it denounceth again all that continue not in all that is written in that Law Gal. 3.10 11. which Christ hath freed us from by being made a curse for us 2. They are exempted from seeking justification by the works of the Law Rom. 3.20 21 22. who are justified freely by his grace through the Redemption that is in Jesus Christ v 24.3 from the exact obedience which the Law requireth to be performed in their own persons for justification and the obtaining of eternall life for Christ is become the end of the Law for righteonsnesse to every one that believeth Rom. 10.4 5. and through him God accepteth the will for the deed 2 Cor. 8.12 4. From the irritation of the Law which by reason of the corruption that is in man by nature hath a provoking power in it so that when the law commands obedience and threatneth the disobedient he groweth more outragious in evil then before Spumeus et fervens et abobice fortior ibit as a river dammed-up swels and overflows the Banks according to that of the Apostle The Law entred that the offence might abound Rom. 5.20 But these persons of whom we discourse are of a more excellent spirit who delight in the law of God after the inward man Rom. 7.22 and the love of God rendreth his Commandements not grievous to them 1 John 5.3 Fourthly they are delivered from the evil of evils the immense and direfull wrath of God by Jesus Christ 1 Thess 1.10 which shall come inevitably and irrecoverably upon all the Children of disobedience Col. 3.6 and burn to the lower Hell Lastly they shall be delivered from death and the grave for Death is the last Enemy that shall be destroyed 1 Cor. 15.26 And though die they must yet the sting of death which is sin is pulled out and they shall be raised from their graves in the great day of the resurrection Hos 13.14 so that they may sing Hosea's Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Death where is thy sting O Grave where is thy victory thanks be to God who hath given us victory through our Lord Jesus Christ 1 Cor. 15.55.57 2. The positive part of their liberty followeth As they are and shall be free from all evill so they are set free to good as 1. to righteousnesse to serve the Lord in newnesse of spirit and not in oldnesse of the letter Romans 7.6 2. To their use all things are sanctified by the word and prayer 1 Tim. 4 5. which to others are unclean Tit. 1.15 To the pure all things are pure but to them that are defiled and unbelieving is nothing pure but even their minds and consciences is defiled 3. They are free to the communion of Saints fellow heires and of the same body and partakers of the same promises in Christ by the Gospel Eph. 3.6 4ly By Christ they have bold access to the throne of grace to aske what they will if it be agreeable to Gods will with confidence in him of obtaining their suits at all times 1 Joh. 5.14 What is said of Luther may be affirmed of them also I sle potuit quod voluit for to them it is promised Aske and have 8 Peace 8. The peace of God which passeth all understanding doth keep their hearts and mindes through Iesus Christ Phil. 4.7 whereas there is no peace saith God to the wicked Isa 57.21 To this peace with God and their owne consciences we must add peace with the creatures even with the stones and beasts of the field Job 5.23 and both these spring from their reconciliation with God 9. Joy 9. From all these immunities ariseth joy unspeakable and full of glory 1 Pet. 1.8 which none can ever take from them Jo. 16.22 for it shall be everlasting Isa 51.11 whereas all others joyes besides are neither solid nor durable For though wicked men may glory in appearance yet that joy never proceedeth from the heart 2 Cor. 5.12 and it is
lusts Iude. 18. manifest themselves to be rather Pagans then Christians indeed as Peter was discovered to be a Galilean for his speech bewrayed him Mat. 26.73 And suppose a guilded Hypocrite may have his tongue tipt with Scripture expressions and holy discourses yet if he be well observed at other times he will be found to speak ordinarily the language of Aâ—hdod and to trip and faulter in his most affected and best discourses As many Ephramites were detected to be what they were by the men of Gilead in pronouncing Sibboleth for Shibboleth for they could not frame to pronounce it right Iudg. 12.6 2. What may they thinke of themselves if they had any spiritual judgement who think or say words are but wind little regarding what the Judge of quick and dead hath fore-warned us of that men shall give account of every idle word which they speak in the day of judgement Mal. 12.36 Thirdly where shall they appeare that reproach and laugh them to scorn and shun their company whose tongues use knowledge aright as Solomon saith every wise man doth Prov. 15.2 If any do but once make mention of the Lords righteousnesse reprove sin or exhort to reformation of life or use any savory passages tending to the souls good they have done with them as too precise for their societie and jeere at them as ridiculous persons or tremble as Felix trembled when Paul reasoned of righteousnesse temperance and judgement to come but would give no further audience Acts. 24 25. Fourthly wo unto them who never call themselves to an account for preventing frothy obscene or noysome language nor yet for the omission of seasonable and holy conferences being far unlike to the Prophet Isaiah who cryeth out to God Wo is me for I am undone because I am a man of uncleane lips and I dwell in the midst of a people of unclean lips Chap. 6.5 Sect. 5 Chara ∣ cter 6 As the Carpenter or Mason is known by his Rule or Plummet so are they who are born in Sion distinguished from all the Sons and Daughters of Babel Gods holy word is the rule by which they square all their principles and practises as the Apostle sheweth us Gal. 6.16 As many as walk according to this rule peace be upon them and mercy and upon the Israel of God Now it is well known that a Rule is very usefull for builders for the discerning of that which is straight from that which is crooked that there may be a symmetry and just proportion between the severall parts of his edifice This rule of the word must 1. be known by us 2. we must have it ever in readinesse 3. It is to be applyed to every doctrine of faith embraced by us and to all your imaginations affections and works that we may all walke by the same Rule Phil 3.16 Application But alas how little do many think of any such rule from one end of the day to the other nay from one end of the week or year to another how few of us know it and how doe most persons cast it behind their backs Do you when you awake every morning consider what affairs you are to goe about the ensuing day doe you contrive as architects use to doe that your undertakings may all be good for the matter and right for manner and ends thereof that all your works may be wrought in God that they may be carried on in faith and obedience to the glory of God then you build upon the Rock and your labours shall be accepted of God and rewarded by him But if you reject the word of God what wisedome is in you Jer. 8.9 God will bring upon you the fruit of your thoughts and doings Jer. 6.19 and in fine reject you as he did Saul for this very cause from being King 1 Sam. 15.26 Chara ∣ cter 7 He is a Jew as the Apostle saith which is one inwardly in the spirit whose praise is not of men but God Rom. 2. 29. He will neither forbear doing good or be drawn to evil for the applause of men or for fear of reproach * 2 Cor. 6.8 he can pass through good report and bad report both willingly and cheerfully knowing well that they are happy who are reproached for the name of Christ Luke 6.22 Quest How doth God praise his people Answ in his word he preferreth them before all others giving them this suffrage The righteous is more excellent than his neighbour Prov. 12. 26 Secondly in advancing them by his all ruling providence above others even many times in this life as he avouched Israel to be his peculiar people according to his promise and made them high above all nations in praise in name in honour Deut. 26.18 19. Thirdly by the approbation and commendation of the godly whose judgement is to be preferred before thousands of other men's as Jonathan pleaded for David against his father Saul 1 Sam. 10.4 Fourthly In their owne consciences by his spirit bearing witnesse to them that they are such as God approveth of in which sense the spirit of glory is affirmed to rest upon them Pet. 4.14 Fifthly in the consciences and confessions of wicked men sometimes even their worst enemies as Saul justified David whose life he had long sought acknowledging to him Thou art more righteous then I 1 Samuel 24.17 Sixthly by clearing up their innocencie from obloquies and slanders in this life and bringing forth their righteousnesse as the light Psalm 37.6 Seventhly in reviving their credits and estimations in the world after their bodies have been long dead and rotten So the Prophets who had been slaine by the Fathers had Tombes built them and their sepulchers garnished by their children worse than their Ancestors who justified the Prophets and condemned their own Fathers saying If we had been in the dayes of our Eathers we would not have been partakers with them in the bloud of the Prophets Mat. 23.29 30. yet even these men afterwards put to death the prince of Prophets Jesus Christ Eighthly at the last day in proclaming their innocency before God Angels and men when that one word Euge well done faithfull and good servant will countervaile all the calumnies and aspersions that ever were cast upon them in this world Mat. 25.21.23 Ob. But great men speak evil of me Ans So did they of David Psalm 119.23 Princes also saith he did sit and speak against me but thy servant did meditate on thy Statutes Where the word also imports that others did the like as else where he complains to God in prayer Let the lying lips be put to silence which speak grievous things proudly and contemptuously against the righteous Psalm 31.18 In this case there is need of the Patience and faith of the Saints Rev. 10. But doe as David did goe to God by prayer and keep close to his testimonies and mark as James speaketh of Job the end which God made with David and certainly in due time he
him who readeth or heareth them Motives truely he is unworthy to have any more spoken to him but before I can hope to perswade men I must begin with God who onely can perswade the heart O thou great Captain of the host of Israel who hast the key of David that openeth and none can shut and shutteth and none can open be graciously pleased to exercise thy great power and infinite mercy in working upon the hearts both of the writer and reader of this treatise to answer this thy call that of wild olives by nature we may be graffed into Jesus Christ and may become trees of righteousness the planting of the Lord that thou mayst be glorified in us and by us and we with thee Alas Lord what can a weak mans words availe where the word of the â—â—ving God is rejected The arguments â—re full of power but the hearts of the â—hildren of men are full of obstinacy â—nless thou raisest the dead and creaâ—est clean hearts no good can be done â—end therefore thine irresistible Spirit â—o convince and convert us give new â—yes and new eares and renew a right â—pirit within us then shall we heare â—nd see and run to joyne ourselves who have formerly beene sons of the â—â—ranger to the Lord and to thy people â—hou who gatherest the out casts of Isâ—ael remember thy promise to gather â—thers to thee besides those that are alâ—eady gathered Save us O Lord our â—od and gather us from among the â—eathen to give thanks unto thy holy â—ame and to triumph in thy praise Isa 56.7 8. â—sal 106.47 Now if after prayer to God teares â—ould move you whose good is here â—â—tended they should not be wanting beseech you by the teares and preciâ—s blood of Iesus Christ to grant me is desire not for any thing from you 〈◊〉 my self but for the salvation of your own soules that you lay these things deeply to heart Is it nothing to you to have lived so long without Christ being aliens from the Common-wealth of Israel and strangers from the Covenants of promise having no hope and without God in the world Eph. 2.12 Dare you continue in this estate sincâ— you know not how little time you havâ— to live before you goe hence and be nâ— more seen Is not God a portion wortâ— having is not his love worth imbracing feare you not the torments oâ— Hell doe you not value the joyes anâ— glory of Heaven Return a candid anâ— sober Answer to these Questions whicâ— God himselfe and not I propounâ— unto you Say in good earnest to him Lord enable us and we will becomâ— true Israelites and then I assure you 〈◊〉 his name and in the word of trutâ— God will be your God and the Goâ— of your seed he will love you freeâ— unto the end the second death shaâ— have no power over you feare not is your Fathers good pleasure to giâ— you the Kingdome Luke 12.32 whâ— shall I say of the blessed spirit of gracâ— he stands at the door of your hearts and knocks if you will hear his voyce and open the door he will come into you and sup with you and you with him Revel 3.20 And judge righteous judgment whether is it better to walk in that double Aegyptian darknesse of errors and manners or to be children of light 1 Thess 5.5 whether is it more eligible to be dead in trespasses and sin or to heare the voyce of the Son of God and live the life of grace here and the life of glory hereafter John 5.25 Whether is it safer to be the friends of God or his cursed enimes to have fellowship with God or devils yea to be Gods sons and daughters or children of the devill for you must needs be either of the former or the latter sort of these I call Heaven and Earth to record this day that I have set before you life and death blessing and cursing therefore choose life that you and your seed may live Deut. 30.19 Thus shall you be free indeed free from all evill and free to all good spiritual and eternal for Jerusalem which is above is free which is the mother of all true believers Gal. 4.26 what vast summs of money doe some forego to purchase freedome in some great City as the chiefe Captain did to be made free in Rome Acts. 22.28 But all the money in the world will not purchase any freedome in this City the spiritual Jerusalem you must either be born in Sion or you can never be free here againe men may confer political freedome as king Saul promised to make his house free in Israel who should kill Goliath 1 Sam. 17.25 but none can confer this spiritual freedome but the Son the great King of Heaven John 8.36 Lastly if the Queen of Sheba pronounced Solomons men happy and twice happy for standing continually in his presence and hearing his wisedome 2 Chron. 9.7 how much more happy is it for us to draw nigh to God Psalm 73.28 Herein the children of Israel surmount all people in the world besides for they onely are neere to him Psalm 148.14 and as dear as the Apples of his own Eye Zachary 2.8 And as they are neer and dear to him so is he nigh to them to hear them when they call Psalm 145.18 and to save them in all times of their distresse Psalm 85.9 Israel of old gloried in this priviledge Deut. 4.7 what Nation is there so great that hath God so nigh unto them as the Lord our God is to us in all things which we call upon him for and were it now impossible for us to have him as neere to us as he was to them our case were miserable but blessed be God as he hath commanded us to draw nigh to him so he hath promised to draw nigh to us also Jam. 4.8 But of all others shall we be most miserable if we would not obey this his Command of drawing nigh to him that he may fulfill his promise and draw nigh to us for they that say to him now depart from us shall heare him say to them at the last day Depart from me ye accursed into everlasting fire Sect. 12 For the Lords sake therefore remove all impediments that hinder you from becomming Israelites indeed Impediments What these lets and remoraes are I shal briefly lay down O! that you could as soon overcome them These impediments are either external or within your selves 1 Their smal number The 1. externall Let is the paucity or fewnesse of their number But doe not you know that ordinary stones are more rife than orient Pearls and is not a precious stone the more valueable and excellent by how much the more rare it is These are the Lords Jewels whereas all other are but like lumber in the house Mal. 3.17 They shall be mine saith the Lord of Hostes who best knoweth the true value of the children of men in that day when I make up my Jewels and
murtherers and our Prayers were that the righteous God would teach their hands to war and their fingers to fight what other language he used I have in writing attested by the hands of good witnesses A third man was a civilian who had been unhappily intercepted from going beyond sea to be bred a Jesuite yet retained his Jesuitical principles These with some others ejusdem furfuris with their revived oath ex-officio imprisoned some and banished or drove to flight others to the number of fourteen in one week some whereof might be truely called The Horsmen and Chariots of your Israel who stood day and night in the gap for you being able peaceable and diligent ministers of the Gospel besides many others who were driven away by this tempest After this a new project of far more dangerous Consequence was promoted by a faction in the army siding with the Irish party to wit a cursed Cessation was hatched to be made with the Irish rebels when we were masters in the field and our army was maintained mostly by the spoiles which they dayly recovered from the enemy who had formerly made a prey of all the estates of the English throughout the land excepting some few cityes and castles which stood out upon their owne defence and could onely preserve such goods as they had within the walls in most places The very mention of this designe was odious to all the remnant of our English nation who utterly abhorred the thought of ever shaking hands with such a barbarous generation of men or rather incarnate devils who had robbed them of all burnt their dwellings murthered their wives children and kinsfolk after they had exercised upon them all imaginable cruelties as full well you know And all that had but half an eye foresaw what the issue of this would be as afterwards the event manifested even a deadly snare to our side now were our brave soldiers left to starve in their garrisons many of them punished with death by their owne disaffected officers upon the least complaint of any of their inhumane perfidious enemies whilest they were free to kill rob and spoile at pleasure without controule and hereby had they opportunityes of recruiting themselves with fresh men and ammunition for a new war when the cessation should be expired now were foure of our best friends privy counsellors clapt up in the Castle of Dublin for opposing the Cessation when all the rebels who had been committed having beene taken prisoners by our army in the open field were released and some of them dubbed forsooth for their good service and more of our Ministers were driven to follow their brethren to shift for their lives and safety by flight some for preaching and praying against the Treaty as in duty and conscience they thought themselves bound to doe others for feare lest they should be destroyed if it tooke effect Thus were we like Levi divided in Jacob and scattered in Israel But since my departing from you I have beene exceedingly desirous to returne to you insomuch as I once advanced as for as Nesson towards you and thence was turned back how ever I am still mindfull of you in my Prayers on all occasions sympathizing with you in your straits and dangers have I condoled with you and joyfull have I been and still am at your deliverances and enjoyments of mercies as at the present to heare of your welfare that the Lord hath placed over you a prudent well principled and religious governour in chiefe and others subordinate magistrates men of Courage fearing God hating covetuousness that the Lord hath stored you with able conscionable orthodox divines And in testimony of my thankfulness I send unto you since I may not come over to you my self this small tract haveing thoughts of preparing a larger treatise for you upon a subject which I made entrance upon while I was among you entitled The way of salvation which may therefore more properly be layed claime unto by you as this present Treatise more peculiarly belongeth to my now parishioners of East Greenwich among whom most of the contents hereof have been published in diverse sermons in the pulpit though here much contracted and in other particulars enlarged And now to you do they come from the Presse my loving Christian friends and neighbours of East Greenwich and no lesse beloved for the helpe of your memories and for a permanent testimony of my thankfulness for all your loving kindness from the first day of my coming among you till his present time which I shall never be forgetful of viz. how unanimously you made choice of me between six and seven yeares agoe to be your Minister three Lords dayes together meeting for the confirmation of your choice and for contriving the best way for my better encouragement and subsistence among you and continuing your reall affection for the far greatest part of you till this day towards me and I trust that your love is of the right kind which will not decrease but encrease more and more till death put a period to our lives I shall not deteine you long in this praeludium as I have done my remote friends because you have me dayly with you upon all occasions to speak unto you viva voce Onely thus much I cannot but signify to you in as publike a manner as I could devise that I am yours and most unfainedly do I desire and accordingly by the Lords assistance I shall endeavour the spiritual and eternal welfare both of you and yours in striving to remove all the hinderances thereof and in faithfully revealing to you all the whole counsell of God that I may be kept cleare from the blood of precious souls and so save my self and them that heare me for for none other end do I desire to live among you and for this I humbly and earnestly implore your dayly Prayers to God for me To whom I commit you and to the word of his grace which is able to save your soules In whom I remaine Your humble servant for the good of your souls for which the Lord of life died FAITHFVLL TEATE Books Lately Printed for George Sawbridge at the signe of the Bible on Ludgate-hill THe power of Godlinesse both Doctrinally and Practically handled whereunto is annexed distinct treatises 1. Of the Affections 2. Of the Spirituall Combate 3. Of the Government of the Tongue 4. Of Prayer together with 5. An Exposition upon the Lords Prayers By that late eminent Divine Mr John Ball. And published by Mr Simeon Ashe Predestination defended against Post-destination being an answer to Mr Thomas Pierce his correct Copy concerning Gods Decree especially of Reprobation by Mr Will Barlee The Saints Communion with God and Gods communion with them in Ordinances by Mr. William Strong A Learned exposition of the Books of Ezra Nehemiah Esther Job and Psalms By Mr John Trap. The Preachers Tripartite in three Bookes 1. To raise Devotion in Divine Meditations upon Psal 25. 2. To Administer Comfort
1. Serveth for exhortation Since then Christ our Lord inviteth you to behold an Israelite indeed imitate ye God Angels and good men turne the eyes of your mindes towards these excellent ones on the earth Psal 16.3 Gen. 23.6 princes of God children of wisedome the most glorious conquerors in the world rare new creatures cloathed with the Sunne perfect in beauty transcendently rich endued with honour and the spirit of glory partakers of the divine nature 2 Pe. 1.4 Having the glorious angels for their attendants This your sight will be well pleasing to God Motives for as all the works of Gods creation and providence are to be minded by us Ps 143.5 so especially are these first fruits of his creatures whom he hath begotten with the word of truth Psal 143.5 Eph. 2.10 Jam. 1.18 who are His workmanship created in Christ Iesus unto good works Eph. 2.10.2 There can be no danger in the contemplation of this beauty as there may be and too often is in gazing upon other faire objects as David found by experience and the sons of God in seeing the daughters of men that were faire Gen. 6.2 for he that looketh on a woman to lust after her hath committed adultery with her already in his heart as our Lord witnesseth Mat. 5.28 But thirdly this sight wil bring great profit with it to the spectators Here we shall see the beauty of holiness which will enflame our hearts with the love of it * Cic. offic l. 1. as the heathen said vertue would do if it could be seen with the eyes and we read that many who beheld Lazarus after he was raised frâ—m death believed and thereby themselves were raised from the death of sin John 12.9.11 Joh. 12.9.11 St Peter affordeth us two remarkable instances of this the former is of Christians even under persecution living among heathens whom he counselleth to have their conversation honest among them that whereas some speak against them as evil doers others by their good works which they shall behold may glorifie God in the day of visitation yea by this meanes the very persecuters themselves may become true professors 1. Pet. 3.12 The other is of wives though the weaker vessels whose pious and meek demeanor may be an occasion of converting their ignorant and unbeleeving husbands on whom the word as yet cannot work 1 Pet. 3.1 2. Likewise ye wives saith he be in subjection to your own husbands that if any obey not the word they also may without the word be wonne by the conversation of the wives while they behold your chast conversation coupled with fear Vse 2 Secondly this serveth for our direction in two things 1. What are we chieffly to behold in this true Israelite Answ 1. his original he was borne in Zion the city of God whereof glorious things are spoken and which the highest himself shall establish Selah Psal 87.2.5 He is of the seed royal begotten not of corruptible but incorruptible seed the word of God which liveth and abideth for ever 1. Pet. 1.23 borne not after the flesh but after the spirit Joh. 3.5 more then a servant even a son and if a son then an heire of God through Christ Gal. 4.7 2. Observe his life and conversation Brethren saith Saint Paul mark them which walk so as you have us for an ensample Phil. 3.17 3. Mark him in his sufferings and the issue thereof Behold saith the Apostle we count them happy which endure ye have heard of the patience of Job and have seen the end of the Lord Jam. 5 11. How couragious have some been even under persecution daring and provoking their tormentors and crying out to them as Tertul. l. ad Scapulam Magis damnati quà m absoluti gaudent Tertull. relateth Crudelitas vestra est gloria nostra 4. View wel his catastrophe or the end of his life as it is in Psal 37.37 Mark the perfect man and behold the the upright for the end of that man is peace Again This directeth us concerning the manner how he is to be observed namely 1. with an eye of recognition he is to be known and acknowledged by us Isa 61.9 All that see them shal acknowledge that they are the seed which the Lord hath blessed 2. With an eye of complacency and love As David was accepted in the sight of all the people and also in the fight of Sauls servants 1 Sam. 18.5 3. With a respectful eye as the prophet Elisha regarded the presence of king Jehosaphat who professed that had it not been for his sake he would not have somuch as looked upon Jehoram king of Israel nor have seene him 2 King 3.14 4. With a joyfull eye as they that feared God were glad when they saw David Psal 119.74 5. This fight ought to be joyned with a desire of adhesion as when Jonathan saw Davids valour his soul clave to him 1 Sam. 18.1 and when Judah and Benjamin and many other saw that the Lord was with Asa the king they fel to him out of Israel 2 Chro. 15.9 6. It must be accompanied with a desire of imitation in that which is right Those things saith St Paul which ye have both learned and received and heard and seen in me doe and the God of peace shal be with you Phil. 4.9 Lastly we should looke upon them with an eye of sympathy 1. If they be regular in their lives it should afford us occasion of joy as Paul absent in the flesh yet was present with the Colossians in the spirit and rejoyced to behold their order and stedfastnes of their faith in Christ Col. 2.5 2 If they be in prosperity we should congratulate with them so the Psal mâ—st prayeth Lord let me see the good of thy chosen that I may rejoyce in the gladness of thy nation that I may glory with thine inheritance Psal 106.5 3 If any of them be at any time in distress we must cast an eye of compassion and pitty upon them Heare all people and behold my sorrow saith the church in captivity Lam. 1.18 So when the father saw the penitent prodigal he had compassion and ran and fell on his neck and kissed him Luk. 15.20 Vse 3 Thirdly this may serve for discovery how purblind or squint-eyed the men of this world are who can see no excellency in the children of God The reason hereof is rendred 1. Joh. 3.1 the world knoweth them not because it knoweth not the father yea it was prophesied of Jesus Christ that he should be fairer than the children of men Psal 45.2 yet when he cometh into the world he hath no forme nor comeliness and when we shall see him there is no beauty that we should desire him which is spoken of the very elect as well as of others before they become beleevers 1 Pet. 2.7 and then is Christ indeed precious to them and not before How then can the unbeliever spie any beauty in the members of Christ
super Psa 75. Si verus Israelita in quo dolus non est dolost et mendaces non sunt veri Israelitae argues against them all If he be a true Israelite in whom there is no guile then guilefull persons and liars are not true Israelites Obj. But some will say Plain dealing is a jewel but he shal dye a beggar that useth it Ans Were this true yet better it is to dye a beggar with Lazarus and after death to rest in Abrahams bosome than to live in the greatest plenty with Dives in this world and to go to hell in the world to come 2. But Christians leave this maxime to Machiavel and the father of lies For Iacob was a Gen. 25.27 plain man yet grew exceeding rich with my staff said he I passed over this Jordan and now I am become two bands Genes 32.10 On the contrary wise Solomon inspired by the spirit of truth reacheth that wealth gotten by vanity shal be diminished Pro. 13.11 and again An inheritance may be gotten hastily at the beginning Pro. 20. but the end thereof shall not be blessed And though the bread of deceit for a while may seem sweet to a man yet afterwards his mouth shall be filled with gravel Pro. 20.17 and in the end he shal find that too true which now he will not beleeve That he hath laboured for the wind and when he returneth to go as he came he shall take nothing of his labour Eccl. 5.15 16. which he may carry away in his hand Obj. But may he not leave them with his children A. Solomon resolveth this quaerie Those riches perish by evil travel and he begetteth a son and there is nothing in his hand c. Eccl. 5.13 14 15 16 17. Where we have 6. things observable 1. He may think that he hath gotten riches but he shall find that he hath laboured for the wind 2. Those riches shall not profit him 3. They are kept while he hath them for his hurt 4. The unjust getting and ill keeping of them shall yeeld him no better fruit then much sorrow and wrath in his sicknesse 5. He shall carry no more out of the world then he brought with him into the world 6. His children shall be nothing better for them when he is gone Hee begetteth a son and there is nothing in his hand But there remaineth the last and worst thing behind a sad reckoning for all Pro. 21.6 The getting of riches by a lying tongue is a vanity tossed to and fro of them that seek death They sought treasures with very great toyle but shall find death when they think not of it as the silly fish seeks the baite but meets with the hook for these men seeke death eventually not intentionally but would they consider in time that while they seek seeming good things * Euseb Emisenus hom 3. de pascha Remanet quod damnat praererit quod delectat which perish in the using they shall find real curses which will abide with them for ever they would not take somuch paines to bring perdition upon themselves 10. Now let us proceed to our true Israelites last character He Nathanael-like imitateth the good examples of holy men which is termed by the wise man Pro. 2.20 walking in the way of good men and keeping the paths of the righteous Among whom Iacob is here singled out as a most eminent patterne for us Let us therefore propound to ourselves Iacobs conversation wherein we shall find many memorable passages whereby all other persons may try themselves whether they be his spiritual sons and daughters or no. But before I come to particularize them this double caution is to be premised that all things spoken and acted by this blessed Patriarch are not to be imitated some of his words and deeds being justly liable to animadversion and censure as his praevarication and polygamie * Notanda non imitanda which yet are to be noted by us for much good may be learned out of his evils for 1. thereby we are advertised that there is no absolute exemplar or pattern to be found among men except Iesus Christ who is to be followed in all things which are recorded in the Gospel and propounded for our imitation for he onely never offended in word or deed and therefore the Apostle exhorteth the Corinthians to be followers of him even as hee also was of Christ 1 Cor. 11 1. 2 we must have a precept as well as a president to direct us how far or wherein we are to imitate Jesus Christ and other holy persons otherwise Christ himselfe is not to be imitated by us in all things without restriction for he did many things as God and mediator as walking upon the Sea and dying for the sinnes of the world wherein none of us may imitate him 2. hence we are taught not to conclude against ourselves or others that there is no true grace at all where some remainders of sin are found 3. what need we and the best men have of an advocate with the father 4 whosoever with the Egyptians follow the dark side of the cloud must needs be drowned and perish 5. and therefore we are to cast our eyes on the light side thereof for so the Apostle Heb. 12.1 compareth the examples of believers to the cloud which guided the Israelites from the land of Egypt to Canaan whereas the Egyptians following behind it perished and * Isid de summo bono l. 2. c. 11. Qui sanctum virum imitatur quasi exemplar aliquod intuetur sesque in illo quasi in speculo prospicit ut adjiciat quod deesse virtuti agnoscit Isidore resembleth good examples to a looking glass wherein others may see what is defective in themselves Instance 1 1. These things being necessarily premised let us now mind our copy set us in the text I shall propound 13. several instances 1. Jacob was a servant of the true God and accounted it his honour to be so Genes 32.10 As many therefore as Luk. 6.46 call him Lord Lord but do not the things which he commandeth him assume the name but refuse the work shall be reputed among the evil and sloathfull servants who will expect to enter into the kingdom of heaven but shall be shut out of it 2. All that are ashamed of Christ and his words of them will he be ashamed at the last day before his Father angels and men Mar. 8.38.3 Those that serve Satan and diverse lusts and pleasures Tit. 3.3 and will not be perswaded to yeeld their members servants to righteousness unto holiness as they have yeelded them formerly servants to uncleanness and to iniquity unto iniquity are the bondslaves of sin and Satan free from righteousness and shall in fine receive the wages of sin which is death Rom. 6.19 20 23. Let us therefore have grace whereby we may serve God acceptably with reverence and godly feare as Iacob did Hebr. 12.28 Instance 2
sweare even under the Gospel for to those times the Apostle applyed that Text Rom. 14.11 and St. Paul used oaths for confirmation of his doctrine sometimes Rom. 9.1 Gal. 1.20 Obj. But doth not Christ forbid us to sweare at all Mat. 5.24 Ans Christ forbids all swearing by creatures which the Pharisees Lyra since them held to be no sin which is also condemned James 5.12 Above all things swear not neither by heaven nor earth but if you must needs sweare let it be by the God of truth Isa 65.16 1. They that sweaâ—e by any but God are unlike to Iacob in practice 2. So are all common and rash swearers who take the name of God in vaine and may be sure he will not hold them guiltlesse 3 for oaths the Land mourneth Jer. 23.10 how much more cause have they to mourn who make the earth to mourne 4 All that swear by the name of God without due reverence to his sacred Majesty are distinguished from the righteous and ranged among the wicked Eccles 9.1 2. As is the good saith the Preacher so is the sinner and he that sweareth as he that feareth an oath The good man feareth even when he sweareth what he knoweth to be truth 5 He therefore that sweareth falsely is on the dark side of the cloud and the flying Roul full of curses shall find him out and shall remaine in the midst of his house who sweareth falsely by the name of the Lord and shall consume it with the timber thereof and the stones thereof Zach. 5.2 3. Yet there is hope in Israel concerning this if the party offending repent of his sinne with Peter speedily and seriously Levit. 6.5 If he that hath found that which was lost and lyeth concerning it and sweareth falsely restore that which he hath deceitfully gotten in the principall shal add a fifth part more thereto give it to whom it appertaineth shall bring his trespasse offering unto the Lord the Priest Jesus Christ shall make an atonement for him before the Lord and it shall be forgiven him vers 5 6. Instance 10 Israel was very mindfull of his mortality reputing himselfe a Pilgrim and stranger in the world as may be easily gathered from his answer to Pharaoh demanding of him how old he was Gen. 47.9 The dayes of the yeeres of my Pilgrimage are 130 years few and evill have the yeers of my life been I have not obtained unto the dayes of the years of the life of my fathers in the dayes of their pilgrimage out of which speech of his the Apostle gathereth that he sought a better countrey even Heavenly According to this our president let us account our selves strangers and sojourners with God as all our fathers were so did holy David Psalm 39.12 and let the Apostle's loving obtestation sink deep into our hearts 1 Pet. 2.11 Dearely beloved I beseech you as strangers and Pilgrims abstaine from fleshly lusts which war against the soule and since we have no continuing place here let us lay a good foundation for eternity 1 Tim. 6 19. But alas how few are there who write after this copy many put the evil day far from them Amos. 6.3 and so live as if they should live here for ever and not see corruption Psal 49.9 yea the very thoughts of death make too many more profane and dissolute who say to themselves and others Let us eat and drink for to morrow we shall dye Isa 22.13 little minding that after death comes judgment Heb. 9.27 Instance 11 11. Israel is an exemplar to Christian souldiers he was valiant in fight Genes 47.22 with his sword and with his bow he took a portion out of the hand of the Amorite which he gave to his son Joseph above his brethren yet in times of peace none more harmless quiet and patient in suffering injuries then he As Hamor and Shechem confessed of him and his sons These men are peaceable with us Genes 34.21 and to avoid the fury of Esau his brother for quietness sake he fled into the countrey of Syria Hos 12.12 And when Shechem had defiled his daughter Dinah and he heard of it He held his peace Genes 34.5 which declareth that he had great power over his owne Spirit But when his two sons Simeon and Levi had without his privity slaine the Shechemites for deflouring their sister how did he abhor their bloody fact and condemne them for it v. 30. Jacob said to Simeon and Levi Ye have troubled me to make me to stink among the inhabitants of the Land yea till his dying day he could not forget it for when he blessed his sons a litle before his death coming to these two in their order he calleth them Genesis 49.5 6 7 brethren in evil and detesteth with an execration their horrid crime saying The instruments of cruelty are in their habitations O my soule come not thou into their secret unto their assembly mine honour be not thou united for in their anger they slew a man and in their selfe will they digged down a wall Cursed be their anger for it was fierce and their wrath for it was cruel Againe let us view Jacobs admirable meekness and patience when Laban his father in law put blear-eyed Leah into his bed instead of beautifull Rachel for whom he had served seven yeares all that he sayd to him was this What is this thou hast done to me did not I serve with thee for Rachel wherefore then hast thou beguiled me here neither railing nor cursing proceeded from him and when at his departure Laban of whom he had deserved exceeding wel pursued him as a thiefe he was provoked to wrath and chod with Laban yet he brake not out into any passionate distempers but mildly expostulateth the matter with him yea after the unjust man had changed his wages dearly-earned ten times he committed the matter to God They therefore 1. who can beare no indignities or injuries nor will part from their right in the least sort for peace and concords sake contrary to the Christians rule which injoyneth us that if it be possible as much as in us lyeth we should live peaceably with all men Rom. 12.18 but 2ly upon small provocations break out into bitter maledictions sclanders and railings as Micah's mother when her eleven hundred shekels of silver were taken from her brake out into cursings though it were her owne son who had taken them Judg. 17.2 or 3ly who upon any occasion small or great study and endeavour revenge and so take Gods office out of his hand as the Apostle teacheth Rom. 12.19 Dearly beloved avenge not your selves but rather give place unto wrath for it is written vengeance is mine I will repay saith the Lord. Therefore if thine enemie hunger feed him and if he thirst give him drink 4ly Such as are so far from taking wrong that they do wrong to others like some of the Corinthians sharply taxed by the Apostle 1. Cor. 6.8 5ly Above all they
world Answ Appreciative they receive that which is an hundred times of more worth then all that they lose And for a fuller Answer I refer you to the learned and ancient father Jerom in loc tom 9. who first layeth downe the exposition of some millenaries on these words and refuteth the same and then gives us his owne judgment on them Ex occasione hujus sententiae quidam introducunt mille annos post resurrectionem dicentes tunc nobis centuplum omnium rerum quas dimisimus et vitam aeternam esse reddendam Quòd si in caeteris digna sit promissio in uxoribus appareat turpitudo ut qui unam pro Domino dimiserit centum recipiat in futuro Sensus igitur iste est Qui carnalia pro Sa vatore dimiserit spiritualia recipiet quae comparatione et merito suî quasi parvo numero centenarius numerus comparetur Or to raise up bitter persecutions against them for feare whereof many durst not joyne themseves to the Apostles Act. 5.13 and others who receive the seed of the word as it were into stony places hearing and anon receiving it with joy yet not having root in themselves endure for a while but afterwards when tribulation and persecution ariseth because of the word by and by they are offended Mat 13.20.21 For prevention hereof consider that ere long the case shall be altered that God shall recompense tribulation to them that trouble you and if you be of the seed of the Iews as Zeresh said to Haman of Mordecai they shall not prevaile against you but surely fall before you Esth 6.13 and the same righteous God who hath already pronounced them blessed who are persecuted for righteousnesse sake withall affirming that theirs is the kingdom of heaven Mat. 12.10 will both enable you to endure stedfast to the end and in the end give you rest with Christ 2 Thess 1.7 for if we suffer with him we shall be also glorified together Therefore reckon with the Apostle that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us Rom. 8.17.18 Sect. 13 4. Satan will ever be sure to stand up against Israel as he did in Davids time 4 Impediment Satan when he provoked him to number the people 1 Chron. 21.1 His grand and constant designe ever hath been estill is and will be to keep soules from entring into this fold of Iesus Christ 1. By raising up odious reports of the holy way as well as of the professors of it that none may seek after it as when Paul spake with the chief of the Iewes at Rome and told them that for the hope of Israel he was bound with that chain which was then upon him they answered him As concerning this sect we know that every where it is spoken against Act. 28.20 21. 2ly By keeping to the utmost of his power the true preachers of the Gospel from declaring and making known to the churches the excellency of this way even the beauty of holinesse as he hindred Paul from coming to the Thessalonians though he endeavoured it with great desire 1 Thess 2.17.18 3ly By raising up false teachers and fitting and furnishing them with all possible dexterity to raise up disaffection in the hearts of all sorts against the truth and such as publish the same 2 Thess 2.9.10 4. By blinding the mindes of them which believe not lest the light of the glorious Gospel of Christ who is the image of God should shine unto them 2 Cor. 4.4 5. If by all his wiles he cannot hinder the preaching hearing and believing of the Gospell then his next plot will be to turne them who began to run well from the right path into error and sinfull courses so when Paul had espoused the Corinthians to one husband that he might present them as a chast virgin to Christ he feared lest by any meanes as the serpent beguiled Eve thorow his subtilty so their mindes should be corrupted from the simplicity that is in Christ 2 Cor. 11.2 3. 6ly If he can effect none of these projects then he will strive to hinder them from their speedy and comfortable proceeding in the Christian race by raising up his instruments to do them all possible mischief and dammage as he imployed 1. the Sabeans to take away Jobs oxen as they were plowing and his asses feeding beside them and to kill his servants with the edge of the sword suffering onely one to be a messenger to acquaint him with the sad tydings thereof Job 1.14 15. 2ly By causing a great fire to fall from heaven to burne up and consume his servants and his sheep in another place v. 16. 3ly By sending three bands of the Caldeans who fell upon the camels and carried them away and slew others of his servants with the edge of the sword v. 17. 4ly By raising up a great wind from the wilderness which smote the four corners of the house wherein his sons and daughters were eating and drinking wine so that it fell upon them and killed them all at once v. 19. 5ly By smiting Jobs body with sore boyls and diseases from the sole of his foote unto his crown Job 2.7 6ly by instigating his wife who should have been his chiefest comfort to become his bitterest crosse to perswade him to forgoe his integrity to curse God and die v. 9. 7ly when he thought his bed should comfort him and his couch should ease his complaint by scaring him with dreames and terrifying him through visions so that he chose death rather then life Job 7.13.14 8 by his three friends who became miserable comforters to him and endeavoured to bereave him of his sincerity the onely support of his spirit yet left him yet in all these fierce encounters the Lord strengthened him to hold out and ye have seen the end of the Lord that he is pityfull and of tender mercy Jam. 5.11 In like manner doth the Spirit encourage the angel of the church in Smyrna to whom he writeth thus Feare none of the things which thou shalt suffâ—r Behold the devill shall cast some of you into prison that ye may be tried and ye shall have tribulation tenne dayes be thou faithfull unto death and I will give thee the Crown of life Rev. 2.10 See here the devil himselfe was to be the jayler for he should cast not all but some of them into Prison yet could he not have this power till it was given from above Gods end was not to destroy but to try them the time how long the persecution was to last is limitted to tenne dayes not so long as the devil pleased and therefore he assureth them they had no cause to feare but adviseth them to be faâ—thfull unto death and then promiseth to give them a crown of life 7. Satan is termed the accuser of the brethren because he accuseth them before our God day and night Rev. 12 10. seeking by this meanes to