these but words of course if thy heart beleeves this doctrine Deceive not thy selfe by secure presumption Marke what the Apostle addeth and such were some of you but ye are washed ye are sanctified ye are justified in the Name of the Lord Iesus Christ and by the Spirit of our God he doth not say and such are some of you and yet ye are justified but such were some of you giving us to understand that such sinnes cannot stand with the grace of Iustification and Sanctification of the Spirit I but yet such a person may bee elect saith one We doe not now dispute what he may be or what Gods purpose is to worke in him hereafter but this wee are bound to teach and the people beleeve that men so long as they continue in such sinnes are not in the state of salvation and if they dye without repentance they are certainly damned Neither must men deceive themselves with a conceit of hidden grace and presence of the Spirit during the continuance of such sins for these sinnes being contrary to the Holy Ghost doth so quench the divine motions and so pollute the soule that Saint Iohn speaking of one of such sinnes affirmes flatly 1 Ioh. 3.15 Wee know that no man-slaier hath eternall life abiding in him He doth not deny but that a man-slaier repenting may have eternall life but he concludes against this fraud of presumption maintaining that such an one during his sinne without repentance hath not eternall life abiding in him but by his sinne hee hath lost the Spirit of GOD and the comfort of salvation by Christ untill he be againe renewed by repentance And therfore men that continue in such sinnes ought to bee so farre from beleeving that they in Gods favour are safe they that are bound to beleeve by the word of God that they shall never inherit the kingdome of Christ I but saith this deceiver doth not the scripture say Blessed is the man whose unrighteousnesse is forgiven Psal 32.1 and whose sinnes is covered if covered saith he then continuance in sin cannot hurt a beleever But the godly which know the comfortable sence of these words admits not this deceivers glosse All our former sins by repentance and faith in Christ are forgiven and so covered that they shall not appeare to our confusion but then we know also that repentance imports not onely a verball confession and acknowledgement that we sin but also a reall and true forsaking of such sins as are committed against conscieÌ„ce The grace of Christ then covers our infirmities as a cloath to hide them because they continue so long as wee live but it covers our impieties crimes as a plaister that draweth out the filth and healeth the sore We must not thinke that the Name and merits of Christ are a cloake for villanies or a covert for iniquities but as by the grace of Christ our weaknes is covered so our wickednes is cured so that a wicked man and a Christian are directly contrary 3. Fraus impia the wiced fraud in profession of Religion VVE have observed alreadie that fraud of Iniustice deceiving others that fraud of folly deceiving themselves now let us see that impious fraud in the profession of Religion deceiving the LORD of which we may briefly observe six kinds The FRAUD 1. Of Formall and Politicke 2. Of Faint and Negligent 3. Of Fained Counterfeit 4. Of Forced and Servile 5. Of Forged and Arbitrary 6. Of Flattering and Carnal RELIGION 1. Of Formall POliticke Religion admits no more of Gods service than may stand with the state serve the time and please men a ranke of men there are that so turn themselves to serve GOD that yet they have alwayes an eye therin to serve their own turne Aug. de civi dei ca. 20. l. 2. Hence come the principles of polititians Tantùm stet tantùm floreat copijs referta victorijs gloriosa pace secura Respublica et quid ad nos caetera Let but the state of the common wealth stand and flourish abundant with plenty glorious with victory secure with peace and we looke after no more Hence come their positions Conservatio Reip. status prior ac antiquior esse debet quam religionis causa Bâ—lloy pag. 2. The preservation of the Common-wealth ought to be more precious and more to bee respected than the matter of Religion Antiquisart p. 124. Hence comes this their brutish conclusion Virorum fortium hic scopus hoc studium haec cura primaria esse debet vitam laetam ac affluentem ducere This ought to be the drift the study and prime care of a generous man to live a jocund and delicious life Of which beasts yet Iob hath fearefully concluded Iob 21.13 They passe their dayes in pleasure and in a moment goe down to hell O how this polititian smiles to observe the true Israelites following their profession in earnest counting them therefore God Almighties fooles But well answered the Lady Paula the Polititians of her time nos stulti propter Christum sed stultum Dei sapientius est hominibus We are fooles for Christs sake but the foolishnes of God is wiser than men Inertiaese et otio dante c. saith Ierome whilst these Mammonists give themselves to idlenes and sloth they count those which seriously meditate in the Law of God day and night tanquam garrulos et inutiles as vaine and scripture-men Psal 14.6 and as David saith They have made a mocke at the Councell of the poore because the Lord is his trust This formalist is in the Church as a sword in the heart as a serpent in the bosome as a poyson in the stomack as a theefe in the house by him the righteous soule is grieved the plaine Israelite circumvented the weake infected the Church robbed From this fraud the true Israelites exempted who first seeks the Kingdome of God and his righteousnesse serves not the time but the Lord and their prime care is to worke their salvation with feare and trembling 2. The fraud of faint Religion THe second fraud in profession is Negligence when the professour is not inflamed with zeale and the love of God but with a remissnes and carelesnesse creeps about the workes of godlines This fraud the holy Ghost espied in the Angel of the Church of Laodicêa Reu. 3.15 saying I know thy workes that thou art neither cold nor hot and of this guile speaks the Scripture fearfully Ier. 48.10 Cursed is every one that worketh the worke of God negligently Free from this guile are all true Israelites Psa 42.2 So David that said my soule is a thirst for God 1 King 19.10 So Elias that protested saying I am zealous for the Lord God of Hostes though many times they which are at ease in Syon count Elias his zeale the maine disturbance of Israel T' is a fearefull commination of the Lord against neutralls these luke-warme professors in the Prophecy of
THE TRVE ISRAELITE OR The sincere Christian distinguished from the hypocrite By Master WILLIAM ANDREWES late Minister of the word of GOD. LONDON Printed by Richard Oulton for Ralph Mabb and are to bee sold by Charles Greene. 1638. TO THE RIGHT worshipfull Tho Ratcliffe Esquire Secretary to the right Reverend and right Honourable William Lord Bishop of London and Lord high Treasurer of ENGLAND Sir THe worth of the Author the respects I owe you and your owne Innate goodnesse have incouraged mee to chuse you the Patron of this Post-humus For the Author as hee was a Divine sound and orthodox in judgement so hee was peaceable in the Church and sincere in his life for his learning though himselfe it may bee was a stranger to you yet as hee that by Hercules his foote drew the proportion of his whole body so in this little Mirrour if J mistake not you may perceive him to bee one that was brought up at the feete of Gamaliell mighty in the Scriptures and well studied in the Fathers The respects I owe to your selfe are such as that having this opportunity to manifest my acknowledgement of them I had doubtlesse incurred the censure of ungratefull negligence if J should have let it slip and not improoved it to this end from your owne goodnesse I gather an assurance of your favourable acceptance both of this Orphan and the presenter who am put in trust to commend the patronage of it to some one whose emminency in the World for vertuous qualifications might somewhat shelter it from these blacke-mouth'd Calumniators that these times are pestred with These are the reasons worthy Sir why I have though without your foreknowledge prefixed your name in the Front of this tract I humbly crave your pardon if herein I have trespassed any thing and that you would bee pleased to doe the Author and me so much honour as to suffer His Israelite to come abroad into the world under your worthy patronage In the assurance whereof I crave leave to remaine Your worships to be commanded Ralph Mabb TO THE Reader Christian Reader THe Author of this Treatise had no sooner intented and fitted it for the Presse But it pleased God to take him hence into the fellowship of the spirits of just men made perfect After a whiles detainment it is now fallen to my lot to vsher it into the World It is his owne and a peece well beseeming such a workeman The judicious Reader may find in it a compendious Epitome of divinity morallity and elegancy of phrase ioyned with no lesse honesty and integrity of the hidden man of the heart A thing in the sight of God much set by It is a discourse very seasonable the world being filled now more with shaddowes then substances men striving rather to appeare to be that which they are not then to bee that indeed which they onely appeare to bee This may therefore serve thee for a touchstone to try the truth of that which if thou hast will gaine thee esteeme with him that seeth not as man seeth It mattereth not so much what men are valued at in the scales of humane judgements so they bee found weighty in the ballance of the Sanctuary Popular esteemes are alwayes subiect to errour If Christ reckon a man a true Israelite None dare call his iudgment into question and who would not have his approbation who would not glory in such a testimony This small tract Amongst others may serve thee both for direction and tryall If by it thou reapest any comfort and furtherance in thy heavenly course thou canst doe no lesse than be thankefull to God for the Author and to esteeme of mee as one that is A desirer of the common good R. M. Aprill 8. 1636. PErlegi tractatū hunc cui titulus est The true Israelite in quo nihil reperio sanae fidei aut bonis moribus contrarium quo minus cum utilitate publica inprimatur Tho. Weekes R P Episc Lond Capell domest THE TRUE ISRAELITE Iohn 1.46 47. Then Nathaniel said Can any good thing come from Nazareth Philip said unto him Come and see Iesus saw Nathaniel coming unto him and said of him Behold a true Israelite in whom is no fraud SAint Iohn who alone among the Evangelists setteth downe the history of Nathaniel hath from the forty verse of this Chapter unto the end thereof delivered unto us six speciall things concerning him First his Calling to the Faith of Christ and that by the ministration of Philip. Secondly his Comming to Christ Thirdly the Commendation that Christ gives him Fourthly his Conference with Christ Fifthly his Confession and notable acknowledgment of Christ saying Thou art that Sonne of God Thou art that King of Israel Ioh. 1.49 Sixthly his hopefull blessing in the promise of Christ made unto him saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 1.50 thou shalt see greater things than these Three of these are contained in the words now to bee handled namely Nathaniels 1. Calling 2. Comming 3. Cōmendation First his Call in these words Come and see In his Call to Christ two things are observable 1 His prevention he comes not of himselfe but moved and excited by God 2 His direction hee comes not by himselfe but guided by the hand of Philip. 1. His Prevention THAT Nathaniel comes not to Christ but moved and stirred up by the preventing grace of God shewes that the state and condition of every man by Nature is such that we are found of God before we seeke him and moved by his grace before we stirre unto him So that each one of us may truely say of our selves with the Prophet David Ps 119.176 I have gone astray like a sheepe that is lost O seeke thy servant Wee are by Nature as the lost groat fallen out of the hand of Gods favour by Adams fall Wee are by continuall practice of our naturall errors as the lost sheepe that have wandred from God and we are by rebellion and wilfull neglect of Gods offered grace as the prodigall and lost Childe that have wantonned against God We are bound therefore thankfully to acknowledge and carfully to maintaine the preventing grace of God which finding us lost under the Fig-leaves of vain security in the shadow of death yet leaves us not till we are brought to the tree of life the Light of Grace and Glory For though it be said onely that Iesus saw Nathaniel comming unto him yet hee was not a bare beholder of his comming but the Cause the moover the secret worker therof Iesus saw Nathaniel comming but he also saw his owne handy worke upon him according to that speech of our Lord Ioh 15.5 Without me ye can doe nothing Nathaniel being deceived in the apprehension of Christ as meere man asked him vnde me nosti Whence knewst thou me Iohn 1.48 to whom the Lord replied Before that Philip cal'd thee when thou wast under the figge tree I saw thee O Nathaniel if the
and liberall speech Next he speakes in us according to that of Saint Paul 2. Cor. 13.3 Doe you seeke experience of Christ that speaks in me For which voice David prayeth thus Psal 35 3. Say thus unto my soule I am thy salvation O familiar and comfortable speech Thirdly he speakes for us according to that in Saint Iohn 17.24 Father I will that those which thou hast given mee bee there even where I am and in his first Epistle 2. cap. 1. If any man sinne wee have an Advocate with the Father Iesus Christ the righteous Lastly he speakes of us according to that in the Revelation cap. 3.5 I will confesse his name before my Father and the Angells So then hee speakes to us by way of Invitation in us by way of Inspiration for us by way of Intercession of us by way of Commendation he speaks to us by his word in us by his Spirit for us by his bloud of us by his Iudgement But observe the Lords Order first to us next in us then for us lastly he speakes of us If thou wilt not heare the Lord speaking to thee in his Word if thou do'st not finde the Lord speaking in thee by his Spirit if thou dost not rest upon the Lord speaking for thee by his bloud thou shalt never heare him speaking of thee by commendable testimony That the Lord speakes for us is good and gracious but that he speakes of us as in the Gospell Mat. 25. Euge serve bone c. Well done good servant and faithfull is an absolute happy and honorable speech Blessed is that man may heare the Lord Iesus say of him Behold a true Christian 2. The Manner IN the manner of Nathaneels commendation eight things may be observed First the Order of Christ in praising The Lord knew Nathaneel before but yet he never said any thing of him by commendation untill he saw him comming unto him whence we may collect that then a mans actions are laudable in Gods judgement and his life honourable when Christ is made the end and scope thereof It cannot be but that the Lord sees thee comming hee sees thee going hee sees thee hearing praying working trading he is about thy bed and about thy paths and spies out all thy wayes then thy heart hath comfort thine action honour when the Lord may say that hee sees thee comming to him Men talke of faire and goodly sights but how happy for us and how comely a sight were it if the Lord might see us all this day comming unto him But we may now justly complaine with Bernard Vix quaeritur Iesus propter Iesum scarcely is Iesus sought for Iesus sake the falsehood of intention not ayming at Gods glory not respecting the Lords eye which beholds the truth of the inward parts make that though by customary and ceremonious professiō the Lord may say that he sees many comming yet indeed few comming unto him Secondly this praise is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in presence Iesus said of him and that before him he prayseth Nathanael to his face which showes that if praise bee free from flattery used with moderation intending the encouragement of vertue and approbation of the good it is no fault to commend in presence though it is the part of a wise man to use it sparingly and of a good man not greedily to heare his owne praise Thirdly this praise is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 openly and in publike in the audience of many The Lord is not asham'd to take notice of his poorest servant openly to acknowledge and honour his meanest professor Here have we specimenfuturae retributionis the very Image and token of our future recompence according to that of Christ Mat. 6.4 Thy Father that seeth in secret he will reward thee openly Let us endeavour to abound in good things and to lay up good works as treasures and let us leave it to the Lord to lay them open to shew them forth who hath all things noted in his booke Fourthly this praise is given by certainety of demonstration Behold a true Israelite saith Christ hee is pointed forth by him that is onely able to discerne betweene the Sheepe and the Goats we praise by the censure of charity Christ by the certainty of knowledge we hope well of many wee can point out none We leave them to be discerned and pointed forth by that finger that made them Fifthly this praise is according to the truth of the thing in him for Iesus would never have said this of him if hee had not found it in him It is impossible that the eyes of the Lord which behold the things which are just should be obscured with Error Vanity or Partiality For as Saint Iohn saith 1 Ioh. 3.7 He that doth righteousnesse is righteous so the man which is righteous indeed is so accounted before God and no other Think'st thou that the Lord will account the hypocrite the wanton the unjust person a true Israelite the praise that comes of God is not deceitfull or vaine Hee neither condemnes the righteous nor justifies the wicked And that praise which the scripture gives unto the servants of God is according to the truth of the thing in them not according to imputation Sixthly this praise is according to the favour of the Gospell and the measure of sincerity not according to the rigour of the Law and the fulnesse of perfection Though Christ saith of Nathanael Behold a true Israelite in whom is no guile yet he saith not in whom is no sinne Saint Iohn saith 1 Iohn 1.8 whosoever affirmeth that hee hath no sinne deceiveth himselfe and there is no Truth in him and if Nathanael should have thought that hee had no sinne in him he should have had no truth in him By the grace of Imputation we have no guilt no sinne but by the grace of Sanctification we have no guile no fraud That is in very deed we confesse that in many things we offend all and sincerely and from our hearts indeavour no longer to serve sinne but to please God in all things Before the preventing grace of GOD comes which makes us to walke commendably before God we are all lame from our mothers wombe like the Creeple at Lystra not able to stirre in the waies of GOD having receiv'd grace yet we are many times lame like Mephibosheth 2 Sam. 4.4 by some grievous fall and having present grace he that stands surest may cry with David my foot had well-nigh slipt and the truest Israelite that striveth to walke with God in uprightnes Gen. 32.31 is lame like Iacob that halts on his thigh though not in his heart and though his spirit be willing yet his flesh is weake Though the true Israelite doth not appeare before the Lord empty yet he hath but a Mite in his hand and he that sees clearest by the annoynting of the eye-salve hath yet a mote in his eye and he that is covered with the white
Malachy Mal. 1.14 Cursed is the deceiver that hath in his flock a male and offereth a corrupt thing 2 Pet. 2 7. If thy righteous soule bee grieved at sin with just Lot If thou mourn'st because men keepe not Gods Law with zealous David Ps 119 136. If thou art weary of thy life for the daughters of Heth with Rebecca Ge. 27.46 If thou canst cry with Samson for that well of life Iudges 15.18 give me drinke or I die with thirst then art thou free from fraud and thou art knowne of God for a true Israelite O let us raise up our hearts from this fraud remembring that of the Apostle Gal. 6.9 Be not weary of well-doing knowing that ye shall receive if yee faint not and let us carefully follow the councell of the holy Ghost Reu. 3.2 Be awake and strengthen the things which remain that are ready to die 3. The fraud of fained Religion THe third fraud in profession is counterfeit religion which stands in outward show without intention of the heart drawing neere unto God in the lipps the mind being far from him This deceiver showes himselfe in the Feathers of the Swan but secretly wallowes in the mire of the Swine and though hee seemes to be a very hoorder of the Manna yet is he found feeding at the Prodigalls trough These deceivers saith Nazianzen weave Penelopes web what they make in the day they marre in the night Like they are unto Plinies bastard Eagle that hath the face of an Eagle but the foote of a Goose Ezech. 10.14 or to Ezechiels vision with many faces of Angell of Man of Beast these shew themselues Cherubims in the Church in company men beasts in secret Suidas Pasetes the Iuglers feast full of varieties in show vanishing all away when they should be tasted was but a mock-belly the goodliest building the fairest house without Inhabitant to give reliefe that poore men call but a mocke-beggar and the most ostentant professors which have a shew of godlinesse without the power therof a counterfeit Israelite is but a mocke-God these are reeds shaken with every winde of tentation smooth but yet hollow without the pyth and substance of godlinesse This fraud the holy Ghost found in the Angel of the Church at Sardis saying Reve. 3 1. I know thy workes that thou hast a name to live but indeed art dead From this guile was David free who cheerefully appeales to Gods view saying Ps 138.23 Examine me O Lord and prove me try out my reines and my heart T' is with every true Israelite as St. Ierome speakes of a good Priest Christiani Sacerdotis lingua manus mens concordent A true Israelites tongue and his hand and his heart goe together 4. The fraud of forced Religion SErvile and compel'd religion is the fourth fraud in professiō and that is when men attend the exercises of religiō without freedome of soule spirit Where appears the main difference betweene religion inspired and religion cōmanded the one leades by cheerefulnes love the other draws by feare and force I will offer saith David unto the Lord free-will offerings Psal 110.3 Psal 45 6. that is offerings of a ready and cheerefull mind A speciall mark of a true Israelite for where the spirit of God is there is liberty saith Saint Paul 2 Cor. 3.17 I was glad saith David whē they said Come we will goe into the house of the Lord. But these deceivers reckon the Lords service as a very torment to their pleasures profits a cooling of their delights and as the devills in the Gospell was affected with the presence of Christ so these with the exercise of godlinesse what have they to doe with them they come to torment them before the time Mat. 8.29 5. The Fraud of forged Religion ARbitrary and devised Religion is the fifth fraud in profession which magnifies private inventions to the neglect of the councell of God which being urged as necessary parts of divine worship argue the Word of God of Insufficiency but it is the wantonnes of mens wits and luxury of their mind that rove out beyond the limits of God and are not content with his Wisdome This fraud Christ spied in the Pharisies Mat. 15 6. who made the Commandements of God of no effect to establish their owne traditions This fraud also is observed to be in the Romish Church who have equalled their traditions to the Scripture and have devised a new Creede making their fancies Articles of Faith needfull to salvation This fraud some also impute to the Church of England though injuriously for it urgeth no humane invention as an essentiall part of Gods worship or as needfull to salvation but onely for order for comlinesse for signification From this fraud the true Israelite is free who is so bound to the word of God that he makes it the warrant the honour of his actions the warrant that secureth the rule that directeth the honour that graceth his Religion 6. The Fraud of carnall Gospelling THe last fraud in profession I call flattering or carnall Religion which doth not crucifie the flesh with the lusts therefore they say of their lusts as Pilate said to Christ what evill have they done These deceivers admit nothing that savours either of labour or restraine of the appetite tell them of mourning for sinne of watching in prayer of fervency in devotion of fasting and abstinence of mercy and almes deedes to the poore and such like and they will put of all to the hearing of a Sermon an easie worke and for the rest seeme to say as the Devills did to the sonnes of Sceva Iesus wee know and Paul we know Act. 19 13. but who are ye Sporting they may say we know feasting we know but what is fasting what mourning what almes Of this fraud speaks the Apostle S. Iude saying Iude 1.4 there are certaine men crept in Vngodly men which turn the grace of our God into wantonnes These men instead of building that Spirituall Tower mount up a narrow and overtopping Chimny Luke 14.28 instead of sound religion a smoaky vaine and foule singularity These fly not like doves to their windowes Esay 60.8 as the Prophet describeth the Godly mans celerity spirituall contemplation but hop like frogs raising themselves a little from the earth in a ceremonious hearing of the word praier the weight of their belly of their lusts puls thē down to their pond to their filth againe and there though they croake of Religion of the Gospel of Christ yet in truth they can not abide to enter into the streight gate the narrow way that leadeth unto life Quintus Cicero perceiving his brother Mark to sue for the Consulship counselled him that continually he should think upon these words Novus homo es Consulatum petis Roma est Thou art but a strāger thou suest for the Consulship and t' is Rome where