as an uncleane thing Isa 64.6 yet in a threefold respect their hearts may be truely said to be cleane 1. As they are justified by faith God imputeth not to them their owne sins but the righteousness of his sonne Rom. 4.6 by whose blood they are cleansed from all iniquity 1 Joh. 1.7.9 so that they confess their sins to God Christ interposeth his merits and telleth them they are cleane every whit Joh. 13.10 and this made David so confident in his prayer to God Psal 51.7 Purge me with hysop and I shall be cleane wash me and I shall be whiter then snow 2. In respect of regenerating or sanctifying grace God hath begun to purify their hearts by faith Act. 15.9 Thirdly Their unfaigned desires are to have their hearts cleansed as appeareth by Davids prayer Psal 51.10 Create in me a clean heart O God Fourthly Their constant endeavours are since they have received such promises and grace withal to cleaâ—se themselves as the Apostle teacheth fron all filthyness not onely of the flâ—sh but also of the Spirit and to perfect holiness in the feare of God 2 Cor. 7.1 And for that end 1 They hide the word in their hearts that they may not sin against God Psal 119 11 2 They keep their hearts with all diligence well knowing that from thence spring the issues of life Pro. 4.23 3 They suffer not vain thoughts to lodg in their breasts Jer. 4.14 but carefully expel all evil imaginations and disorderly affections which therefore are compared to strangers and wayfaring men who come into an other mans house but tarry not there long as Augustine interpreteth that passage in Nathans parable 2 Sam. 12.4 There came in a traveller unto the rich man A traveller not an Inmate 4. They are much afflicted and in great bitterness and sorrow of spirit when they seriously reflect upon their soules and find them out of order by reason of pride hypocrisy or any other obliquity they weep and mourne yea their laughter is turned to mourning and their joy to heaviness and they humble themselves before the Lord as St Iames commandeth Iam. 4.9.10 and though they enjoy outward health and prosperity yet are they wearie of their very lives by reason of their inward exorbitances and lusts Fifthly they are like to a living spring which worketh uncessantly day and night till it hath purged out the filth that by any means is cast into it so can not they rest till they have washed themselves in the fountain opened for sin and uncleannesse Zach. 13.1 Sixthly being jealous of their owne hearts which by nature are deceitfull above all things and desperately wicked so that none but the Lord who searcheth the heart and tryeth the reines can know it Jer. 17.9 10. And withall being conscious to them selves how unable they are to subdue their unruly passions and vile affections they pour forth many and fervent prayers to God in the name of Christ to discover to them their hidden corruptions and to clense them from their secret sinnes as may be seen in David Psalm 139.23 24. Search me O God and Know my Heart Try me and Know my Thoughts See if there be any wicked way in me and lead me into the way everlasting and Psalm 19.12 Clense thou me from secret faults Application Hereby it may appeare that such bebelong not to the Common-wealth of Israel who 1. boast of the goodnesse of their hearts 2. that hold thoughts to be free 3. who never watch over their hearts 4. that never are troubled about the filthynesse of their inward parts 5. never wash them in the blood of the immaculate Lamb 6. nor pray for wisedome to discover nor power from on high to purifie and order them aright This is one of the liveliest and surest Symptons whereby you may know whether your heart be right with God or noâ— It is true others cannot judge immediately of them but God can and doth and will one day bring to light the hidden things of darknesse and will make manifest the counsels of the hearts and then shall every man have praise of God 1 Cor. 4 5. Oh therefore judg your selves that you may not be judged of him to eternall condemnation Chara ∣ cter 5 5. As when Jacob personated his brother Esau yet his father though he were blind discerned his voyce Genesis 27.22 The voyce is Jacobs voice saith he but the hands are the hands of Esau So ordinarily may a true Christian be discovered by his dialect or language for he speaketh best his mothers tongue called the language of Canaan Isaiah 19.18 which consists 1. In abstaining from evill talk 1 Pet. 3.10 for he that will love life and see good dayes must refraine his tongâ—e from evill and his lips that they speak no guile But if at any time he over shooteth and breaketh out into distempered words either offensive to his God or infections to his neighbour knowing that evill communication infecteth good manners 1 Cor 15.33 1. he recalleth himselfe 2. confesseth his sin to God with selfe-abhorrencie and humbleth himselfe for it as Job did in his answer to the Lord Job 40.4 5. Behold I am vile what shall I answer thee I will lay mine hand upon my mouth Once have I spoken but I will not answer yea twice but I will proceed no further Thirdly he resolveth for the future to bridle his tongue better as David did Psalm 39.1 I said I will take heed to my wayes that I sin not with my tongue I will keep my mouth with a bridle while the wicked is before me Fourthly he prayeth the Lord to set a Watch before his mouth and to keep the door of his lips Psa 141.3 as unable to doe it himselfe Fifthly It is a dayly vexation to his righteous soul to hear others to dishonour God by their uncircumcised lips and prophane discourses Lot vexed his soul day by day as well in hearing the Sodomites unlawfull speeches as in seeing their unlawfull deeds 2 Pet. 2.8 and of old they used to rent their garments when they had heard any to speak blasphemie Secondly the Language of Canaan consists not onely in shunning of evill words but also in bringing forth good things out of the good treasu e of his heart as an evill man out of the evill treasure bringeth forth evil things Mat 12.35 For as the righteous bath the law of God in his heart so his mouth speaketh of wisedome and his tongue talketh of judgement Psalm 37.30 31 according to the Apostles charge Eph. 4.29 Let no corrupt communication proceed out of your mouth but that which is good to the use of edifying that it may minister grace to the hearers Now bring your selves to this test Application for by mens words they shall be justified and by their words shall they be condemned Tit. 1.10 Maâ— 12.37 Hereby 1. all unruly and vaine talkers cursers customary swearers railers and scoffers that walk after their own ungodly
Israel venit à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 princeps now I shall present you with the sight of him as he is characterized in the holy Scriptures In my text we have 1. his name an Israelite because Jacob-like who was first called Israel he hath prevailed with God and obtained his blessing Genes 32.28 who else-where is called a righteous man a beleever or a Christian 2. We have his qualification annexed in the adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in deed or in truth hinting to us a distinction There is a threefold Isralite 1. nomine tenus in name only such a one was Saul before his conversion proceeding from the stock of Israel Phil. 3.5 secondly indeed and so is every true convert Isa 4.8.1 Rom. 2.17 though not descended lineally from Iacob Rom. 9.6.8 They are not all Israel which are of Israel but the children of the promise are accounted for the seed 3. There are Isralites both by nature and grace so was Paul after his conversion and were they all such who call themselves Jews at this day we should be glad to receive them into our hearts and houses and give them all respect but to be Jewes in name only and Judasses indeed that is enemies to the Gospel tendeth to their greatest ignominy for nomen inane crimen immane Doct. 2 From this distinction this maxime clearely ariseth That it is a great priviledge honour and happines to be an Isralite indeed Davids epiphonema attesteth the same Psal 24.5 6. This is the generation of them that seek him that seek thy face O Iacob or O God of Iacob Vatab in Psal Aut Subaudiendum in ac sidicat Talis est generatio eorum qui in Iacob quaerunt faciem Dei aut verbum substantivum hoc modo Iacob sunt veri Israelitae qui quaerunt faciem Dei or as Vatablus expounds it in Iacob As if he should say this is the generation of them who in Iacob seek the face of God or saith he the verb substantive is to be understood thus They are Iacob and true Isralites who seek the face of God And all such and onely they shall receive the blessing from the Lord and righteousness from the God of their salvation vers 5. The same doth the prophet Isaiah confirme Chap. 43.1.4 Thus saith the Lord that created thee O Iacob and formed thee O Israel Feare not since thou wast precious in my sight thou hast been honourable and I have loved thee therefore will I give men for thee and people for they life The former of these divine witnesses describeth their happiness the other their honour above all other persons and people and so both branches of the point are proved Sect. 2 Many Scripture-arguments may be urged for the fuller confirmation hereof which may serve for so many motives to you to work in you a speedy and sincere desire and constant endeavour to become true Isralites Argumen 1 1. God is their God Isa 43.3 I am the Lord thy God the holy one of Israel thy Saviour Mark well I pray you here the eternal God styleth himselfe the Lord God of Israel God is theirs by Covenant and blessed be the Lord God of Israel Luk. 1.67 sayd Zacharias in his prophecie whereof this was the first word yea the first that he uttered after he had beene long dumb and might well be our last word if we were never to speake more So else where he styleth his people the Israel of God Gal. 6.16 See here which of these is the better title Gods or ours Great men use to derive their titles from some eminent places or such as they love best So the great God deriveth his title sometimes from Heaven the God of Heaven Genes 24.3 but here from his chosen upon the earth And is not this a Marvellous honour to us poore dust and ashes As God is the God of Israel so are we that believe the Israel of God Behold here againe and you shall find our happiness running in an equipage with our honour in the other words I am the Lord thy God Israel hath God for his portion The Lord is my portion saith the church Lam. 3.24 God hath Israel for his portion for the Lords portion is his people Iacob is the lot of his inheritance Deut. 32.9 Judg here who hath the better portion God or wee The Earth is the Lords and the fulness thereof saith David Psal 24.1 But the Lord is my God and my portion for ever can the true believer say Psal 73 26. But what saith God to this will he allow of it yea he saith so too I am his God Habet omnia qui habet habentem omnia and I will be his God and I will never be ashamed to be called His God Heb. 11.16 And in having God who hath all things the true Christian hath all things Yea moreover if this be not enough for him God hath not onely tyed himself by an everlasting covenant of grace to be His God but to be the God of his seed also Gen. 17.7 which consideration so transported David with admiration that it drove him to break out into these pathetical expressions 2 Sam. 7.18 19. who am I O Lord God and what is my house that thou hast brought him hitherto And this was yet a small thing in thy sight O Lord God but thou hast spoken of thy servants house for a great while to come And is this the manner of man O Lord God And what can David say more unto thee And for our fuller assurance and comfort he hath ratified this his holy covenant unto us Luk. 1.73 74 75. 1. by his oath which he sware to our father Abraham that he would give unto us that we being delivered out of the hands of all our enemies might serve him without feare in holinesse and righteousness before him all the dayes of our lives Every word of which Grant ought to be weighed more exactly then gold If wee meet with enemies to endanger us as indeed we have many and sore enemies visible and invisible he will deliver us out of all their hands If we complaine we cannot serve so holy a God as we would or ought to do as Ioshuah said to the people Ioshua 24.19 2 Cor. 3.5 Ye cannot serve the Lord for he is an holy and jealous God here we see God hath undertaken to enable us to do that which we who are not sufficient of our selves as of our selves to think a good thought cannot do for our sufficiency is of God If we fear our own inconstancy or that our hearts will prove false towards God like a deceitfull Bow as the Israelites did who are said in their extremity to flatter him with their mouth and to lie to him with their tongues For their hearts were not right with him neither were they stedfast in his covenant Psal 78.36.37.57 For remedy hereof set faith on work by reviewing this promise and press God with his
but like the crackling of thorns under a pot soon extinct ending in smoak and ashes as Solomon describeth it Eccl. 7.6 I might proceed but that of the Apostle calleth me off with which I shall conclude my arguments for confirmation and come to application of this truth Eye hath not seen nor eare heard neither have entered into the heart of man the things which God hath prepared for them that love Him 1 Cor. 2.9 which yet is * Cornel. à Lapide upon this place commenteth thus Nota Isaiam cap. 64.4 quem hic citat Paulus agere de incarnatione Christi vitâ praesenti Unde hunc versiculum de miraculis Christi deque sapientiâ virtutibus omnique gratiâ quam Christus nobis hic vivens communicavit accipiunt Chrysost Ambrosius Theophil Oecumenius quibus adjiciantur non nulli recentiores spoken of the present life what then will their glory be in the life to come Sect. 4 Use 1. This serveth for the information of all that are willing to be reformed and for the conviction of the refractary Would you then know whether you be true Israelites or no and if you be not so yet how you may become such I shall lay downe the chiefe marks wherewith the pencil of Gods Spirit hath delineated them Characters of a right Israelite 1. 1. They are acquainted with the mind of God revealed in his word Psal 147.19 20. The Lord sheweth his word unto Iacob His statutes and his judgments unto Israel He hath not dealt so with any nation and for his judgments they have not known them Augustin and Bernard derive the name Israel from seeing God * Aug. sup Psa 121. Bern. hom in luc 24. Israel videns Deum inter pretatur quamvis hane etymologiam Mercerus improbat And certain it is none but they have the saving knowledge of Iesus Christ which is life eternal we have the mind of Christ saith St. Paul 1 Co◠2.16 Others may have a superficial or speculative knowledge of him and the Gospel but these onely are taught by him as the truth is in Iesus Wherefore all such as know not God neither desire to be acquainted with his wayes exclude themselves out of this blessed catalogue Iob. 21.14 that refuse to come and heare his word duely taught that they may know in this their day the things which belong to their peace Luk. 19.42 Let them well peruse the Apostles direfull commination recorded in 2 Thess 2.7.8 The Lord Iesus shal be revealed from Heaven with his mighty angels in flaming fire taking vengeance on them that know not God and that obey not the Gospel of the Lord Iesus Christ O! here observe in time I pray the party coming is the Lord Iesus who if he set himself against you who can or dare appear for you 2. His attendants are the angels of his power 3. the manner how he will come in flaming fire 4. the end for which he cometh so attended and in so dreadfull sort to take vengeance 5. the subject parties on whom he wil take vengeance and they are of two sorts first such as know him not If there were no other sin but this wilfull ignorance where meanes of knowledge may be had and are neglected his eye shal not pity for he hath sworne in his wrath and therefore will not repent that the people who erre in their hearts and have not known his wayes shall never enter into his rest Psal 95.10 11. Psal 95.10.11 The second sort against whom this great Judg will come so armed are all that obey not the Gospel of God it is not sufficient for them to know it unlesse they obey it for * Basil Quomodo supplicia sempiterna dieuntur hic pauca Resp Non numerum poenarum sed differentiam indicat Dominus Potest enim aliquis esse dignus inextinguibili flammâ vel remissiori vel intensiori indeficiente verme vel mitiùs torquente vel fortius he that knoweth his masters will and doth it not shall be beaten with many stripes Luk. 12.57 but he that knoweth not and doth commit things worthy of stripes shall be beaten with few stripes v. 48. Secondly Every true Israelite is a true believer for we read of the faith of Abraham Heb. 11.17 of Isaac v. 20. and of Iacob v. 21. and every one whether he be Jew or gentile in circumsion or uncircumcision who is justified by faith and walketh in the steps of the faith of Abraham hath Abraham for his father Rom. 4.11 12. whereas the Jewes of whom Saint Paul speaketh Rom. 11.20 were broken off though lineally descended of Abraham because of unbelief Here let all unbelievers and misbelievers who content themselves with a dead faith Jam. 2. 20.22 Without attaning to the saving faith of Gods elect which worketh by love that their works may justifie their faith as true faith justifieth the persons in whom it is know that our Saviour hath spoken it and none can reverse it I dare not conceale it and though they will not yet believe it they shall find it so They shall not see life but the wrath of God abideth on them Joh. 3.36 A 3. character of this Israelite indeed is true repentance Acts. 5.31 Character God exalted Iesus Christ by his right hand to be a Prince and a Saviour to give repentance to Israel and forgiveness of sins whence it manifestly appeareth first that Repentance is an Evangelical grace because it is the gift of Iesus Christ 2. that none are able to repent of themselves for it is a supernatural work of Christ in the elect 3ly that it was one end of Christ's exaltation in glory to confer repentance 4ly that the subject parties in whom conversion is wrought are Gods Israelites 5ly that remission of sins doth accompany true repentance and that none ever had or shal have pardon of sin who repent not of it And this calleth upon five sorts to look to themselves 1. Such as have not yet repented 2 Such as will not repent 3. Such as repent but feignedly Jerem. 3 10. 4 They that do not renew their repentance after the reiteration and fresh commissions of sin 5ly but most of all They that decry and oppose the doctrine of Repentance as legal work or unnecessary for a Christian what high conceits soever any of these may have of their spiritual estate they shall never be found to be Israelites of Gods denomination Character 4. A true Israelite is one that hath a cleane heart as the Psalmist teacheth us Psal 73.1 Truely God is good to Israel to them that are of a cleane heart Obj. But who can say I have made my heart cleane I am pure from my sin Pro. 20.9 Ans It is confessed no man in this life can say so nay of all others the best complain most of hardness and pollution of heart Isa 63.17 why hast thou hardened our hearts from thy feare saith the Church we are all
the serpents seed Gen. 3.25 or as St. Iohn plainly telleth them children of the Devil 1. Joh. 3.20 Among all whom they fall under the heaviest censure who disclaime all duties of charity as if none could perform them but forthwith they must needes make a ladder for themselves to ascend to Heaven by whereas the Judg himself hath foretold us that they shal be placed on the left hand among the goats who neglect them Mat. 25.41 to whom he will say Depart from me ye cursed into everlasting fire prepared for the devil and his angels for I was an hungred and ye gave me no meate c. v. 42. And when they shal answer when saw wee thee an hungred or thirsty c. v. 44. he shall reply In as much as ye did it not to one of these little ones ye did it not to Mee v. 45. And as for those who decry and explode the word Duty as contrary to or inconsistent with the free grace brought unto us by Iesus Christ let them but consult with these places of Scripture that they may see their error and be better informed The 1 place is Eccles 12.13 Feare God and keep his commandments for this is the whole duty of man But some retort This is in the old Testament Answ 1. The old Testament is Gods word to which our Saviour refers us Joh. 5.39 Search the Scriptures for in them ye think ye have eternal life mark his reason which he backeth the charge with That is to be searched in which ye may have eternal life but in the old Testament ye may have eternal life Therefore the old Testament is to be searched The minor he takes to be granted by themselves ye think so whereto I may well add they who reject that wherein eternal life is to be had or found reject eternal life but they who reject the scriptures extant in our Saviours time which were the old Testament only reject that wherein eternal life is to had or found therefore they reject eternal life it self 2 The Church under the new testament is built upon the foundation of the Apostles and Prophets Iesus Christ himselfe being the chief corner stone Eph. 2.20 where by the Prophets we are to understand their writings contained in the old Testament for whatsoever things were written afore time were written for our learning as well as for our comfort Rom. 15.4 3 Let us passe over to the new Testament there is duty allowed commended and commanded also as in Luk. 17.10 When you have done all those things which are commanded you say we are unprofitable servants we have done that which was our duty to do where observe that Every command layed on us obligeth us to duty and the works of charity towards poore Saints is termed Duty Rom. 15.27 where the Apostle exhorting the Romans to afford liberal contribution to the poor Saints at Jerusalem drawes his argument ab officio thus If the Gentiles have been made partakers of their spiritual things their duty is also to administer to them in carnal things 4. By grace we are not exempted from duty but more obliged to Duty as you may reade Tit. 2.11 12. The grace of God which bringeth salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts we should live godlily righteously and soberly in this present evil world Sect. 6 Chara ∣ cter 9 The next mark is sincerity specified in the Text because it is one of the fairest flowers in the right Israelites garland Therefore I must insist more largely upon it than upon any of the former He is one in whom there is no guile For the better understanding whereof we must distinguish of guile 1. there is a lawfull and commendable guile as may be seen in St Pauls expression 2 Cor. 12.16 who being crafty as he affirmeth of himself caught the Corinthians with guil as the cunning angler covereth his hook whith some such bate as he knoweth the fish delighteth in and then he useth to draw back his line that the fish may lesse perceive the fraud and more eagerly snatch at the bait till it be caught so here this fisher of men forbore in policy to receive any maintenance of the Church of Corinth which otherwise he might have done that he might the better win them to the love of the Gospel it being thus unchargeable to them And I desire that there were more of this guile and less of the other in all Ministers and Christians which is nothing else but Christian policy seperate from hypocrisie tending to the spiritual good of such as we deale with 2ly There is a sinfull guile ever condemned as most odious to God and man and this againe is threefold 1. guile in heart as Solomon hath it Pro. 12.20 Deceit is in the heart of them that imagine evil 2. There is guile in the tongue arising from that in the heart and both these are the Israelites branded for Psal 78.34.36.37 when God slew them they sought him and they returned and enquired earely after God Nevertheless they flattered him with their mouth and lyed unto him wi h their tongues For their heart was not râ—ght with him neither were they stedfast in his covenant 3. There is deceit in act the wicked worketh a deceitfull work saith Solomon Pro. 11.18 From this threefold sinful fraud are our Heaven-borne Nathanaels acquitted 1. for they are upright in heart as they be described in that song of degrees Psal 125.4 Do good O Lord unto those that be good and to them that are upright in their hearts 2. There is no guile in their mouthes for so it was prophesied of those that should returne from the Babylonish captivity Zeph. 3.13 The remnant of Israel shall do no iniquity nor speak lies neither shall a deceitful tongue be found in their mouth The like is affirmed of the hundred forty and foure thousand which were redeemed from the Earth mentioned Revel 14.1.4 that in their mouth was found no guile for they were without fault before the throne of God vers 5. Thirdly there is no guile in their demeanour either towards God for him they worship in spirit and truth John 4.24 or towards men as Samuel after his many yeares goverment challenged all the people Whom have I defrauded and they all gave him this honourable testimony Thou hast not defrauded us 1 Sam. 12.3 4. and St. Pauls conscience enabled him to say no lesse truly then boldly We have defrauded no man 2 Cor. 7.2 for which cause Iacob also is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Aug de civit Dei L. 6. C. 37. Simplex sine dolo vel fictione à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fingo inquit Ludovicus Vives in comment a plaine man Genesis 25.27 But here a grand Question ariseth Is there any man under Heaven free from Hypocrisie and deceit when the Apostle condemneth all men to be lyers Rom. 3 4. There is none no not one Answ For proof of
who are so far transported with rage that in way of private revenge they commit the horrid sin of murther as Joab slew Amasa and Abner men more righteous then himselfe All these I say are farre from Jacobs spirit and consequently are none of his spirituall seed Sect. 9 Instance 12 12. Israel is a worthy pattern to all in oeconomical and family duties 1. He was a dutifull child to his parents he obeyed his father and mother his father when he was decrepiâ— by reason of old age and his motheâ— though the weaker sex Genes 28.7 and for this among other his vertues his father blessed him and his mother loved him intirely Yea God also blessed him who hath made many great promises to all obedient children Eph. 6.1 2 3. Children saith the Apostle obey your parents in the Lord for this is right Honour thy father and mother which is the first commandement with promise that it may be well with thee and thou mayest live long on the Earth whereas God hath denounced grievous threats against stubborn and unruly children Pro 30.17 The eye that mocketh at his father and despiseth to obey his mother the ravens of the valley shall pick it out and the young eagles shall eat it the meaning is In cruce Corvos pascere Horat. he shall come to a shamefull end as the common proverb importeth 2. When Jacob was grown up to be marriageable he was not Esau-like his owne carver to choose where he lusted but submitted himself to be disposed oâ— in wedlock as his father and mother â—hought good Genes 28.1.2 Thou â—halt not take a wife of the daughters of Canaan said his father Isaac to him Arise go to Padan Aram and â—ake thee a wife of the daughters of Laban thy mothers brother and he did so Add to this the testimony of St Paul 1. Cor. 7.38 where he saith the father is to give his virgin in marriage 3. Iacob was a diligent and faithfull servant twenty yeares together to Laban a fraudulent and churlish master as he pleadeth with him for himselfe at their parting Genes 31.38 I have beene with thee 20. yeares they ewes and thy shee goats have not cast their young and the rams of thy flock have I not eaten that which was torne of beasts I brought not unto thee I bare the losse of all that was stolen whether by day or night In the day the drought consumed me and the frost by night and my sleep departed from mine eyes v. 40. And he appealeth to the knowledge of Rachel and Leah Laban's daughters to whom he thus spake Genes 31.6 ye know that with all my power I have served your father With this precedent agreeth the Apostolicall precept Servants be subject to your masters with all feare not onely to the good and gentle but also to the froward 1. Pet. 2.18 not with eye-service as men pleasers but in singleness of heart fearing God and whatsoever ye do do it heartily as unto the Lord and not unto men knowing that of the Lord ye shall receive the reward of the inheritance for ye serve the Lord Christ Coloss 3.22.23 This may let all idle false purloyning servant who like Onesimus before his conversions do their masters harme instead of good or who Ziba-like slander deceive those who retained and do maintaine them for better ends to know that they feare not God nor be the servants of Iesus Christ yet will he pay them their wages even the wages of sin eternal death unless with Onesimus they repent 4. He reformed and cleansed his household and all that were with him and brought them to the publike place of Gods worship Gen. 35.2 Bethel As David went with his traine to the house of God Psal 42.4 and Joshuah professed as for me and mine house we will serve the Lord Josh 24.15 But how many may be found in our times who absent themselves from the assemblies of God Saints Hebr. 10.25 even upon the Lords dayes though no necessary impediment either of sickness or other justifiable cause detaine them or if they come yet their children or servants are left to themselves to goe whither they will and to do what they please contrary to the expresse commandement of God which requires all masters with their children and servants and all within their gates to sanctifie the sabbath 5. He taught them before they came how to prepare themselves charging them to cleanse themselves and to change their garments Genes 35.2 that they might come with reverence into so great a presence for holiness becometh thine house O Lord for ever Psal 93.5 So the preacher instructeth us to keep our feet when we go to the house of God and be more ready to heare than to give the sacrifice of fooles Eccl. 5.1 whereas many consider not that they do evil when they lend God their bodily presence in his courts though they lay not aside malice and all guile and hypocrisies and envies and evill speakings as God commands 1 Pet. 2.1 and that is the reason why many joyne with others in praying and hearing and it profits them not neither are they accepted with God as Cain offered up sacrifice as well as Abel but God had respect to Abel and his sacrifice but to Cain and his sacrifice he had no respect Genes 4.4 5. 6. Among other sins Iacobs care was that they should put away their idols Genes 35.2 put away saith he the strange Gods that are among you and they gave unto him all the strange Gods which were in their hands and all their ear-rings which were in their eares and he hid them under an oake that they might never be found againe v. 4. In like sort the Lord enjoyneth his people to abolish all the reliques of idolatry Deut. 7.25 26. The graven images of their Gods shall ye burn with fire thou shalt not desire the silver or gold that is on them nor take it unto thee lest thou be snared therein for it is an abomination to the Lord thy God neither shalt thou bring an abomination into thy house lest thou be a cursed thing like it but thou shalt utterly detest it and thou shalt utterly abhor it for it is a cursed thing O that this most strict charge were well regarded by all even such as are called protestants then would they quickly remove out of their houses and closets all popish pictures of Christ the Virgin Mary and other Saints and angels and sacrifice them to the flames before they be cast themselves into the lake of fire and brimstone Here let not any of them think that the sorry distinction of the Rhemists between the images and pictures of heathenish Gods and the true God and Christ Rhemish on 1 Iohn wil availe any thing Sect. 5 For the commandement runs Thou shalt not make to thy self the likeness of any thing in heaven above or the earth beneath And they are Christians to whom Saint John writeth 1 Joh. 5.21
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
sinking I might give Jonah for an instance Ch. 1.4 but his sleep was corporal theirs is altogether spirituall the marriners awakened him they continue sleeping and will not be so easily awakened he repented God give them also repentance to life A 7th Let is inconstancy 7. Inconstancy proceeding from hypocrisie and ending in apostacy Orpah attended her mother in law as well as Ruth when she came from the countrey of Moab to returne to the land of Judah but she was perswaded by her mothers words to go back to hâ—r owne countrey * Pellicanus Ruth adhaesit socrui futura una ex ma tribus è quibus mundi salus proditura erat whereas Ruth continued stedfastly minded to cleave to Naomi till death should part them saying to her Thy people shall be my people and thy God my God Ruth 1 16. and great was her reward in the end 8. Many are kept from becoming true Israelites by selfe delusion thinking but falsely that they are converted have repented doe believe and shall be â—aved and what need they to do any more Thus the five foolish virgins â—he proud Pharisee and many hypocrits â—ondly imagine their case is good their â—aith is sound and their hearts are cleane when as indeed they deceive their own soules Jam. 1.21 Diverse other inward impediments there are but these chiefly must be removed the mind must be rightly informed the judgment must be rectified prejudice must be laid aside and true faith attained and often examined and for these ends let the word of God be hidden in the heart the greatnes of Gods majesty his presence justice and truth the incertainty of our lives and the strictness of the impartial Judg before whom we must all appeare be considered of and let profanes spiritual sloth together with levity and inconstancy of Spirit and all delusion be avoided lest any of us faile of the grace of God Heb. 12.15 or come short of the promise of entring into his rest Heb. 4.1 and I cannot pretermit how seriously and frequently the same Apostle doth caution us to take heed of deceiving our selves or being deceived by others charging us all once that no man deceive himselfe 2 Cor. 3.18 Twice that no man deceive us Eph. 5.6 againe that no man deceive us by any meanes 2 Thess 2.3 Thrice that we be not deceived either by ourselves or others 1 Cor. 6.9.15.33 Gal. 6 7. hereby warning all 1. that we are apt to be deceived in spirituall matters 2. that this is the most dangerous deceit of all others 3. That therefore we should continually looke well to ourselves that we be not over-reached in matters pertaining to eternity Sect. 15 2. Branch of the exhortation followeth 2. Branch of the extation having thus dispatched the former part of mine advice to all in general I now descend to certaine sorts of men and 1. To begin with Magistrates called heires of restraint Judg. 18.7 I earnestly entreat them to become Israelites indeed to rule with God and to be faithfull with the Saints Hos 11.12 to execute judgment and justice without partiality or delay to judg the cause of the poore and needy for then it shall go well with them and the common wealth under them Jerem. 22 15.16 yea not onely subjects at home but forreiners abroad shall have great cause to blesse God for them as the Queen of Sheba blessed God for king Solomon and pronounced â—is people happy Her words to Solomon run thus Happy are thy men and blessed be the Lord thy God which delighted in thee to set thee on the throne because the Lord loved Israel for ever therefore made he thee king to do judgment and justice 1 King 10 9. 2ly Might this counsel from God be accepted of counsellors and attournies with Nathanael to wash their hearts and hands dayly from guile they should not need any regulation by others for they would be a law to themselves neither should they have any cause to feare either levelling or antinomian aspersions or designes for a good conscience would be a brasen wall to them and God the righteous Judge would plead their cause better than they can their clients or their own Then would none of them take with both hands nor receive bribes which is a sin inseparable from hypocrysie Job 15.34 and blindeth the eyes of the wise Exo. 23.8 and maketh the tongue mercenary either to keepe silence when they ought to speak or to speak when they should be silent They would never desert any righteous cause Isa 1. 17. but keep themselves far from every false matter as the great Law giver requireth Exo. 23.7 3ly Though I take not upon me to teach them who are called to be teachers of Gods people yet give me leave to exhort you as brethren first to become true Christians yourselves and then to improve all your skill and strength to draw all those who belong to your charge into this blessed society Let your exhortations be without guile and as you are allowed of God to be put in trust with the Gospel even so speak not as pleasing men but God who tryeth your hearts 1 Thess 2.3.4 Then shall you teach transgressours Gods wayes and sinners shall be converted unto him Thus shall a numerous and blessed off spring be raised up to God as of old the Lord restifieth of Levi The law of truth was in his mouth and iniquity was not found in his lips he walked with me in peace and equity and did turne many away from iniquity Mal. 1.6 Then also will the Lord soone wipe away all disgrace and obloquie from your persons and function which hath been too long cast upon you and it for neglect hereof as the Lord admonisheth the priests Mal. 2.9 Saying to them therefore have I made you contemptible and base before the people according as you have not kept my wayes but have beene partial in the law 4ly From ministers I passe to students in the universities the hope of their succession to perswade them with blessed Paul * 2 Cor. 1.12 Theophyl enarrat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prefer both in their studies and practice simplicity and godly sincerity before fleshly wisdom and sophistry which will afford unto themselves cause of solid and permanent joy and ascertain both our Church and state of future felicity 5ly I desire also merchants tradesmen to find time freed from the hurry of their affaires to learne to write after this copy of Jacobs plaine dealing not to abuse the buyers simplicity nor to make too much use of his necessity And suppose their gaines be not so great as formerly they were yet they may be sure a greater blessing shall accompany what they honestly get and make that * Dimidium plus toto little to do them and their 's more good then a farr greater store of treasure unjustly gathered together can do others Herein if they dare not credit me I commend to them Gods