life be so deare that as the devil could say all that a man hath will he give for his life Iob 2.4 how much dearer is spiritual life And how can you once imagin that you have either this spiritual lâ—ght or life in you if you have no care to shew forth the praises of him who hath called yâ—u out of darkness into his marvellous light 1 Peâ— 2.9 where we have another of the true Israelites high priviledges spâ—cifiâ—d 3. Vocation effectuall vocation whâ—reby they are called to be Saints and to have fellowship with Jâ—su Christ our Lord 1 Cor. 2.9 for which Gâ—d who is fâ—ithfull by whom they aâ—e called and will also confirme them unto the end that they may be blameless in the day of the Lord esus Christ can never sufficiently be admired â—nd adored v. 8. Eternity wil be filled with praises for this with other mercies How unspeakable a praerogative is our â—doption 4 Adoption who may say with the prodigal that we are not worthy to be called his sons or daughters Luk. 15.19 yet as many as receive him to them he giveth this right or prerogative to become the sons of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to them who believe on his name Joh. 1.12 5 Faith And for this end to them it is given to believe Phil. 1.29 For should God give Christ and not give us faith to receive him Christ would profit us nothing faith is termed precious 2 Pet. 1.1 yea the very trial of faith is more precious then that of gold that perisheth though it be tryed with fire 1 Pet. 1.7 How precious then is faith it selfe whereby we lay hold on and have an interest in all the exceeding great and precious promises of the Gospel that by these we might be partakers of the divine nature having escaped the corruption that is in the world through lust 2 Pet. 1.4 Now suppose a beleever be poor in the world yet is he rich in faith and an heir of the kingdom which God hath promised to them that love him Jam. 2.5 1 Wrought Rom. 10.15 For this end again God furnisheth and sendeth his messengers whose very feet are beautifull to his chosen with the fulnesse of the blessings of the Gospel of Christ Rom. 15.29 to beget faith in their hearts For Faith commeth by hearing and hearing by the word of God verse 17. verse 17. And although other persons may hear the same word yet to them it is but a savour of death to death even to as many as perish whilst it is a savour of life unto life to them that are saved 2 Cor. 2.16 2. 2 Workeing in them This Grace of Faith being once wrought in their souls it purifieth the heart and this speaks of them blessed for Blessed are the pure in heart saith our blessed Savour for they shal see God Math. 5.8 Faith also is attended with all the traine of saving graces as Vertue Knowledge Temperance Patience Godlynesse Brotherly-kindnesse and Charity 2 Pet. 1.6 7. and it brings forth in them all the fruits of righteousnesse which are by Jesus Christ to the glory and praise of God Phil. 1.11 and to the exceeding great benefit of others even to their conversion and salvation as is prophesied of them Esai 19.24 25. In that day shall Israel be the third with Aegypt and with Assyria even a blessing in â—he middle of the Land Whom the Lords of hosts shall blesse saying Bâ—essed be Aegypt my people and Assyria the work of my hands and Israel mâ—ne inheritance They are blessed of God and become blessings to others round about them not to some few in a corner or two but in the middle of the Land O the blessednesse of these persons as the Hâ—brew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports 6 Reconciliation Tâ—ey only are reconciled to God by Jesuâ— Csirist who were before as all others are still alienâ—ted and enemies in their minds by wicked works C lâ—ss 1.20 What a change is here By nâ—ture they were châ—ldren of wrath even as others Eph. 2 3 But now of enemies they are made the friends of Gâ—d yea his favourites as our Saviour declareth John 15.15 Hâ—nceforth I call you not servants * Theodosi s accounted it a fâ—r gre ter honour to â—erve Christ then o be Empe or of the whole world though that wâ—re an high honour for to serve God is to reigne for the servant knoweth not what his master doth bâ—t I have called you friends for all things that I have heard of my father I have made known to you They are as neer and dear to him as children to their Parents the beloved spouse to the husband and members to the head To him they are united and made one with the Father by him John 17.21 Iohn 17.21 with whom as also with the spirit of grace they have communion as St. John asserteth 1 Iohn 1.3 Truely our fellowship is with the Father and with his son Jesus Christ and St. Paul maketh mention of their communion with the holy Ghost 2 Cor. 13 14 They are of Christs flesh of his bones Eph. 5.30 they are one spirit 1 Cor. 6.17 partakers of the divine Nature 2 Pet. 1.4 Whereas all others have fellowship with devils and the unfruitfull works of darknesse 1 Cor. 10 20. Eph. 5.11 and not with God for what communion can light have with darknesse or unrighteousnesse with righteousnesse or Belial with Christ or an infidel with him that believeth 2 Cor. 6.14 15. They may perhaps think and say they have but if we walk in darkness and say we have fellowship with him we lye and doe not the truth 1 Iohn 1.6 But ere we pass from this part of the Saints preheminence a few things are necessary to be advertised for prevention of mistakes which some have made of most dangerous consequence 1. Whereas it is said by our Saviour that they who believe on him are one with the Father as he is John 17.21 Here we must know that the particle as denoteth a quality not an equality for Christ is one with his Father immediately but we by meanes of Christ this union being wrought by the Spirit Eph. 4.4 2 We are not in the same kind or degree nor in so high and glorious a manner one with the father as he for in Christ the human nature is united to the divine yet the union is not naturall but supernaturall and mysticall Againe the persons of believers are united to Christ yet is not that a personal or essential union as Christ with his Father is Lastly we must distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly attributed to Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divine Nature whereof all are partakers who have the Image of God renewed in them consisting in wisedome holiness and true righteousnesse If these things had been duly known and weighed by some they would never have blasphemously usurped to
by conference with the soule in particular Cases of Conscience 3. To establish Truth and Peace in severall Sermons against the present Heresies and Schisms By R. Mossom Preacher of Gods word lately at St. Peter Pauls-Wharfe London An excellent piece of Philosophy commonly Called the Morals of Plutarch Translated out of Greek into Eng By Philemon Holland Dr in Physick A Medicinall Dispensatory containing the whole body of Physick Together with a most perfect and absolute Pharmacopaea or Apothecaries Shop with a usefull Physicall Dictionary Composed by the Illustrious Renodaeus chiefe Physitian to the Monarch of France And now englished and revised by Rich. Tomlins of London Apothecary Londinopolis An Historicall Discourse or Perlustration of the Cityes of London and Westminster by Ja Howell Esquire Of Government and Obedience as they stand Directed and Determined by Scripture and Reason In 4. Bookes by John Hall An exact abridgment of Publick Acts and Ordinances of Parliament made from the yeare 1640 to 1656. by William Hugle of Graies Inne Esquire A True ISRAELITE Pourtraied for our IMITATION The first Part. Joh. 1.47 Behold an Israelite indeed in whom is no guile Sect. 1. THE coherence of these words Nathanael for ever renowned by the recommendation of our blessed and heart-searching Saviour is the subject of our present discourse For our more orderly proceeding let us reflect upon the 43 verse where Jesus found and called Philip to follow him Immediately after verse 45. Philip found Nathanael and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Joan. Hom. 20. inviteth him to come see Him of whom Moses and the Prophets wrote namely the true Messias Nathanael had some scruple and prejudice against him at the first as his question importeth ver 46. Can there come any good thing out of Nazareth Yet is he afterwards perswaded by Philip to come and see him Whence observe That it is the desire and endeavour of true Believers to bring others to Jesus Christ As Andrew brought Simon b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 19. his brother with him verse 41. For such is their zeal to the glory of Christ from whom they themselves have received so much soul-good that they would have all others if they possibly could to glorifie God by believing on him It was the prayer of the Church of old for all Nations that yet knew him not were yet unborn Psal 67.3 5. Let the people praise thee O God let all the people praise thee where their ardency to obtaine appeareth by the repetition of their suit 2. Such is their charity to others that they would have all to be partakers of the benefit as well as themselves yea though they be their enemies 1 Cor. 9.22 as St. Paul became all things to all men that by all meanes he might save some and I would to God said he to Agrippa that not onely thou Act. 26.29 but also all that heare me this day were such as I am except these bonds yet many of those were his mortall enemies 3. Such is the fulness of grace in the Lord Jesus that there is sufficient for all comers Joh. 1.16 It is other wise in earthly riches none can impart to another though his owne store be never so great 2 King 20.12.17 but he will have lesse himselfe as Hezekiah shewing his treasures to the king of Babylons messensengers was thereby deprived of them but the communication of our spiritual treasures to others bringeth an encrease hereof to ourselves as Paul was edified by the faith of the Romans which himself had planted Rom. 1.12 Observe secondly in Nathanael's querie that there ever will be demurrs obstacles to hinder our coming to Christ But 3ly in Philips prevailing with him to come and see and in Christs satisfying of him being come that he was the true messias the son of God observe with me again that nothing shal hinder Gods elect from coming off fully to Jesus Christ in Gods time Joh. 6.37 all that the father giveth me saith our Lord shall come to me Sect. 2 § 2. And now by Philips meanes Nathanael being brought neer to Jesus comes to be considered the conference which passed between them at the first sight our Lord who knew him from all eternity doth give him an high encomium Behold an Israelite indeed in whom is no guile Where we have 1. an Adverb of demonstration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold secondly Nathanaels description laid downe 1 by way of assertion an Israelite indeed 2. by way of negation In whom is no guile In both together is implied a maine argument why Nathanael was to be respected because he was an Isâ—alite indeed in whom was no guile Intus in ctu Pers satyr Doct. From the demonstrative particle behold considering from whose mouth this charge proceeds we collect That an Isralâ—te indeed is a most worthy sight one to be wel viewed and known most exactly Behold behold them saith God Isa 41.27 He is the best sight in this inferior world since our Lord Jesus left it himself To Jesus Christ indeed primarily the eyes of all nations are directed and this sight alone if it be right will bring salvation to the beholders Isa 45.22 Looke unto me saith the Lord and be ye saved all the ends of the earth To him John Baptist his immediate forerunner pointed again and againe v. 29. Behold said he the Lamb of God that taketh away the sin of the world and to Andrew and another Disciple v. 36. looking upon Jesus as he walked he said Behold the lamb of God next to Christ comes in the true Isralite to be beheld by us Such a one was Nathanael whom our Lord doth here in ligitate For 1. God taketh so great delight in the sight of such as his eyes are never off them Job 36.7 He withdraweth not his eyes from the righteous It is not any mans countenance nor the heighth of his stature or outward appearance that the Lord regardeth or would have others to be taken with but he looketh on the heart 1. Sam. 16.7 To this man will I looke saith the Lord even to him that is poore and of a contrite spirit and trembleth at my word Isa 66.2 Secondly to the same object are the eyes of the holy angels bent we are made saith the Apostle a spectacle to angels and men 1. Cor. 4.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 3. In imitation of God and his blessed angels good men how great soever have their eyes upon them Psal 101 6. Mine eyes said king David shal be on the faithful in the land and not without cause for in these persons we may find a confluence of all attractives of the eyes of our minds imaginable For 1. We account great personages Kings Princes and their well deserving favourits worthy of our aspect and respect when Samuel had anointed Saul according to the Lords commandment See ye him said he to the people whom the Lord hath
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
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
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
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
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
2 As Iacob was in covenant with God Levit. 26.42 where God promiseth to remember his covenant with Iacob with Isaac and with Abraham with Iacob first because it was established with him last and the blessings of Iacob prevailed above the blessings of his progenitors Genes 49.26 So must you take hold of his covenant and keep it that all his pathes may be mercy and truth to you Psal 25.10 All then Isa 56.4 that are not under this covenant or refuse to bring their children to it in due time and manner or that despise Baptisme the token of it as circumcision was of old Gen. 17.11 are not yet in this rank and they who have listed their names in this holy Catalogue but profane and violate this Covenant made with the fathers Malach. 2.10 shall certainely be cut off their iniquity shall be upon them and they shall be found among the rabble mentioned Rom. 1.31 Instance 3 3. Jacob was humble and lowly in Spirit and esteemed himselfe utterly unworthy of the least of all Gods mercyes and all the truth which God had had shewed him By truth understand the Promises which God had made and performed unto him as * Luth. in Gen 32. veritas est promissio Luther interpreteth it Gen. 32.10 was Jacob thus humbled and Jesus Christ who was equall to his Father lowly in spirit and will you be proud what have you that you have not received 1 Cor. 4.7 why should dust and ashes be proud There can be no shreuder signe of an approaching fall then elevation of spirit This dead Flie will soon infect the whole box of the Apothecaries precious oyntment and God hath engaged himselfe in due time to exalt them who humble themselves before him Jam. 4.10 Away therefore with a proud heart and high looks which otherwise will render you abominable to God Prov. 6.16 17. Instance 4 Fourthly Jacob desired above all things whithersoever he went Gods presence to goe a long with him Gen. 28.20 and better it were for us never to stir one foot further than to proceed without it as Moses desired of God if thy presence goe not with us carry us not up hence Exod. 33.15 Let this teach us to acknowledge him in all our wayes and he shall direct our pathes Prov. 3.6 As for them who say to God depart from us we desire not the knowledge of thy wayes Job 21.14 God shall in like manner abandon and dismiss them for ever with a malediction and say Depart from me ye accursed into everlasting fire and then shall they know whether God had more need of them or they of him and be enforced to confesse We are justly served But who be they that say to God depart from us Answ All that desire not the knowledge of his waies Consider this all you that refuse to frequent the places where his honour dwelleth the assemblies of his people and that neglect to read and meditate on his word to get the true knowledge of his will that you may do it you doe as much in effect as if you had said Depart from us and he that knoweth the meaning of your dealings toward him will let you know his mind towards you that he is well agreed to grant you your desire in your life time even when you are dead depart you did and depart you shall for ever and ever See who will have the worst of it Instance 5 Fifthly Israel was both instant and constant in prayer to God Gen. 32.24 25 26. he wrestled with God till the breaking of the day and would not let him goe till he had blessed him and by his prevalency he obtained the Sirname Israel By his strength the prophet saith he had power with God yea he had power over the Angel and prevailed Ambros Arma nostra sunt preces Lacrimae he wept and made supplication to him Hos 12.3 4 5. Right prayer is an infallible cognizance of a genuine Christian for whosoever shall call on the name of the Lord shall be saved Rom. 10.13 1 All here required for salvation is the right calling upon the name of the Lord 2. far we need not to goe the Lord is in all places 3. none are debarred from this liberty whosoever he or she be that call shall speed 4. the rewards of so small a service as calling on his name is no lesse then salvation 5. Gods willingnesse to hear and help us is seen in this that he calleth upon all to call upon him that they may be saved by him We need not to awaken him but he wakneth us to aske him he is more ready to hear us then we are to aske of him Quest But what is right prayer Answ This is duly to be considered for the work is honourable and profitable 1. the party that performeth this service aright must 1. be righteous for the fervent effectual prayer of the righteous availeth much Jam. 5.16 But if I regard wickednesse in my heart God will not hear my Prayer Psalm 66.18 * Greg. Moral Tum cor nostrum fiduciam in oratione accepit cum sibi vitae pravitas nulla contradicit 2. he must pray according to his will 1 John 5.14 This is the confidence that we have in him that if we aske any thing according to his will he heareth us 3. our suits must be commenced to God in the name of our mediator Jesus Christ John 16.23 for so runneth his direction and promise joyned together verily verily I say unto you whatsoever you shall aske the Father in my name he will give it you 4. acceptable prayer proceeds from Faith coupled with charity Mark 11.24 25. whatsoever ye desire when ye pray believe that you receive them and he shall have them And when ye stand praying forgive if ye have ought against any that your Father which is in Heaven may forgive you your trespasses On the contrary all they that do not call upon God are wicked and shall be accursed Psalm 14.4 for God hath threatned to pour out his fury upon the Families that call not on his name Jer. 10.25 2 All they that worship Idols instead of the true God Ier. 10.25 shall be sent by him to their Idols for help if they will have any for God will afford them neither audience nor assistance in their time of need Judg. 10.13 14. ye have forsaken me and served other Gods wherefore I will no more deliver you Goe and cry unto the Gods which ye have chosen let them deliver you in the time of your tribulation 3. He that prayeth not in faith hath no ground to thinke that he shall obtaine any thing of the Lord Jam. 1.6 7. 4 He also that wanteth charity shall want successe in his supplications Prov. 21.13 Who so stoppeth his ears at the cry of the poor he also shall cry himselfe but shall not be heard and unlesse you forgive others neither will your Father forgive your trespasses Mat. 6.15
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