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
this we need go no further then my Text where we have a double instance and that of two eminent persons 1. Of Nathaniel expressely named and 2. Of Jacob his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alluded to For the former it is evident there was grosse error in Nathanaels judgement when he demanded of Philip inviting him to come and see Jesus of Nazareth Can there any good thing come out of Nazareth v. 46. And Jacob cannot be excused by Aquin 22. 7. 110. 3. ad 3. Vsus est Jacob hoc modo loquendi per spiritum propheticè Aug. l. de mendac c. 1. figuratè pixit c his best compurgators from doubling four times together since his own heart accused him for imposture in following his mothers counsell as will appeare if we view the whole transaction recorded Gen. 27.6 Rebeccah having heard Isaac bidding Esau to goe out to the field and take some venison and to make him savoury meat that he might eat and blesse him before he died She advised her son Jacob to fetch two good Kids from the flock that she might dresse them and make savory meat such as his Father loved that he might bring it to his Father and so obtain the blessing before his brother v 10. But Jacob answered his mother that Esau is an hairy man and I am smooth My Father peradventure will feel me and I shall seem to him as a deceiver and so shall bring a curse upon me and not a blessing yet he was over-ruled by his mother and brought her the Kids which she prepared and sent by the hand of Jacob to his Father who was dim-sighted and therefore Paraeus in locum demanded of him Who he was Jacob said I am Esau thy first born which was an untruth then he goeth on I have done according as thou baddest me when he was not bidden at all 3. excusing his haste alledged that God had brought the venison to him whereas he had fetched it out of the fold without any miracle or extraordinary providence and lastly his Father doubting whether he were Esau he affirmed he was v. 24. The Quest then remaineth yet in force How can the assertion of our Saviour be justified where he affirmeth of Jacob and Nathanael that there was no guile in them since it is cleerely proved that there hath been and ever will be falshood found in all the Childeen of Adam excepting Christ himselfe alone who did no sin neither was guile found in his mouth 1 Pet. 2.22 Answ As we have before distinguished of guile in generall so here againe we must distinguish of sinfull guile 1. There is gross hidden fraud Secondly such as men approve of in themselves and such as they allow not of Thirdly There is guile continued in or truly repented of Fourthly there is such guile as God imputeth to the party in whom it resideth or such as he chargeth not at all upon them in whom it is Fifthly There may be guile in the flesh when there is none in the spirit Now it is granted that this sin hath infected all mankind by nature except Jesus Christ yea that there remaine some dregs of Hypocrisie in the best of the children of man while they live in this world But as for grosse falshood it seldome or never surpriseth the true Christian unlesse it be while he is under some strong temptation or other as here Jacob was for 1. his dear Mother perswaded him to take this sinister course for obtaining the blessing the end was good he saw his mother counsel'd him to it in great love to him he might haply imagin that his mother being withal a gracious woman knew better than himselfe what was both lawfull and expedient in such a case to be done he knew that obedience was due to her that bare him Prov. 1.8 especially when she was so importunate and had taken the curse upon her which she feared he should haue brought upon himselfe by this collusion for me had said unto him Upon me be thy curse my Son Onely obey my voice Genesis 27.13 Secondly Here carnal reason for the present overtopt his faith and suggested The blessing is promised to me and now is the time or never for me to seek it lest my brother prevent me and this is the most probable way of procuring it Thirdly Here we may be sure Satan would not be wanting to imploy his utmost policy to thrust him forward And thus was he drawn into the sinne yet got the blessing in this sinfull method to teach us all that all our blessings proceed from Gods meer grace towards us in Jesus Christ and not for any worthinesse of our own though Jacob here did that which might justly have forfeited the blessing yet even then did the Lord graciously confer it upon him 2. Though he feared hereby to bring a curse upon himselfe which plainly argueth strong doubting in him yet this hindreth not his speeding Where observe again that theoreme of the Apostle to be a solid truth 2 Tim. 2.13 If we believe not yet God abideth faithfull he cannot deny himselfe Though we alter never so much yet God is the same most faithfull and just in all his promises and undertakings But setting aside this time of Jacobs temptation I conjecture that you shal hardly find him offending in this kind either before or after Some may aske Did he not supplant his brother Answ Esau indeed termed him a supplanter to his Father Isaac descanting upon his name Jacob which signifieth a supplanter Gen. 27.36 saying Is he not rightly named Jacob for he hath supplanted me these two times he took away my birthright and behold now he hath taken away my Blessing also But learned interpreters both Orthodox and popish herein justifie Jacob and condemne Esau Paraeus in locum Supplantavit fratrem non dolo malo sed prudentiâ divino instinctu Thomas 22.9.100 art 4. ad 3. Jus primogeniturae debebatur Jacob ex divinâ electione secundum illud Mal. 1. Jacob dilexi Esau atem odio habui Ideoque Esau peccavit primogenita vendens Jacob autem non peccavit emendo quia intelligitur suam vexationem redemisse Paraeus asserteth that Jacob used prudence not without a divine instinct but no sinfull guile and againe he cleereth him of injustice in this matter because he bought not rem alienam sed suam redemit for without doubt saith he Esau had often offered him the birthright and this he gathereth from those words Sell to me this day swear to me this day Gen. 25.31.33 q.d. Now performe to me what thou hast often promised me Secondly although there is hidden guile and may be sometimes grosse fraud in the times of temptation in a true Christian yet when he discerneth it in himselfe and after the temptation is past he alloweth not of it in himself as the wicked do e.g. Ephraim justifieth himself in his legerdemain Hos 12.7 He is a merchant the balances of deceit
1. Serveth for exhortation Since then Christ our Lord inviteth you to behold an Israelite indeed imitate ye God Angels and good men turne the eyes of your mindes towards these excellent ones on the earth Psal 16.3 Gen. 23.6 princes of God children of wisedome the most glorious conquerors in the world rare new creatures cloathed with the Sunne perfect in beauty transcendently rich endued with honour and the spirit of glory partakers of the divine nature 2 Pe. 1.4 Having the glorious angels for their attendants This your sight will be well pleasing to God Motives for as all the works of Gods creation and providence are to be minded by us Ps 143.5 so especially are these first fruits of his creatures whom he hath begotten with the word of truth Psal 143.5 Eph. 2.10 Jam. 1.18 who are His workmanship created in Christ Iesus unto good works Eph. 2.10.2 There can be no danger in the contemplation of this beauty as there may be and too often is in gazing upon other faire objects as David found by experience and the sons of God in seeing the daughters of men that were faire Gen. 6.2 for he that looketh on a woman to lust after her hath committed adultery with her already in his heart as our Lord witnesseth Mat. 5.28 But thirdly this sight wil bring great profit with it to the spectators Here we shall see the beauty of holiness which will enflame our hearts with the love of it * Cic. offic l. 1. as the heathen said vertue would do if it could be seen with the eyes and we read that many who beheld Lazarus after he was raised frâ—m death believed and thereby themselves were raised from the death of sin John 12.9.11 Joh. 12.9.11 St Peter affordeth us two remarkable instances of this the former is of Christians even under persecution living among heathens whom he counselleth to have their conversation honest among them that whereas some speak against them as evil doers others by their good works which they shall behold may glorifie God in the day of visitation yea by this meanes the very persecuters themselves may become true professors 1. Pet. 3.12 The other is of wives though the weaker vessels whose pious and meek demeanor may be an occasion of converting their ignorant and unbeleeving husbands on whom the word as yet cannot work 1 Pet. 3.1 2. Likewise ye wives saith he be in subjection to your own husbands that if any obey not the word they also may without the word be wonne by the conversation of the wives while they behold your chast conversation coupled with fear Vse 2 Secondly this serveth for our direction in two things 1. What are we chieffly to behold in this true Israelite Answ 1. his original he was borne in Zion the city of God whereof glorious things are spoken and which the highest himself shall establish Selah Psal 87.2.5 He is of the seed royal begotten not of corruptible but incorruptible seed the word of God which liveth and abideth for ever 1. Pet. 1.23 borne not after the flesh but after the spirit Joh. 3.5 more then a servant even a son and if a son then an heire of God through Christ Gal. 4.7 2. Observe his life and conversation Brethren saith Saint Paul mark them which walk so as you have us for an ensample Phil. 3.17 3. Mark him in his sufferings and the issue thereof Behold saith the Apostle we count them happy which endure ye have heard of the patience of Job and have seen the end of the Lord Jam. 5 11. How couragious have some been even under persecution daring and provoking their tormentors and crying out to them as Tertul. l. ad Scapulam Magis damnati quà m absoluti gaudent Tertull. relateth Crudelitas vestra est gloria nostra 4. View wel his catastrophe or the end of his life as it is in Psal 37.37 Mark the perfect man and behold the the upright for the end of that man is peace Again This directeth us concerning the manner how he is to be observed namely 1. with an eye of recognition he is to be known and acknowledged by us Isa 61.9 All that see them shal acknowledge that they are the seed which the Lord hath blessed 2. With an eye of complacency and love As David was accepted in the sight of all the people and also in the fight of Sauls servants 1 Sam. 18.5 3. With a respectful eye as the prophet Elisha regarded the presence of king Jehosaphat who professed that had it not been for his sake he would not have somuch as looked upon Jehoram king of Israel nor have seene him 2 King 3.14 4. With a joyfull eye as they that feared God were glad when they saw David Psal 119.74 5. This fight ought to be joyned with a desire of adhesion as when Jonathan saw Davids valour his soul clave to him 1 Sam. 18.1 and when Judah and Benjamin and many other saw that the Lord was with Asa the king they fel to him out of Israel 2 Chro. 15.9 6. It must be accompanied with a desire of imitation in that which is right Those things saith St Paul which ye have both learned and received and heard and seen in me doe and the God of peace shal be with you Phil. 4.9 Lastly we should looke upon them with an eye of sympathy 1. If they be regular in their lives it should afford us occasion of joy as Paul absent in the flesh yet was present with the Colossians in the spirit and rejoyced to behold their order and stedfastnes of their faith in Christ Col. 2.5 2 If they be in prosperity we should congratulate with them so the Psal mâ—st prayeth Lord let me see the good of thy chosen that I may rejoyce in the gladness of thy nation that I may glory with thine inheritance Psal 106.5 3 If any of them be at any time in distress we must cast an eye of compassion and pitty upon them Heare all people and behold my sorrow saith the church in captivity Lam. 1.18 So when the father saw the penitent prodigal he had compassion and ran and fell on his neck and kissed him Luk. 15.20 Vse 3 Thirdly this may serve for discovery how purblind or squint-eyed the men of this world are who can see no excellency in the children of God The reason hereof is rendred 1. Joh. 3.1 the world knoweth them not because it knoweth not the father yea it was prophesied of Jesus Christ that he should be fairer than the children of men Psal 45.2 yet when he cometh into the world he hath no forme nor comeliness and when we shall see him there is no beauty that we should desire him which is spoken of the very elect as well as of others before they become beleevers 1 Pet. 2.7 and then is Christ indeed precious to them and not before How then can the unbeliever spie any beauty in the members of Christ
oath and say Lord I have many enemies too strong and subtile for me but be thou my strong rock I have a deceitfull backsliding heart but thou art a true God purge out mine hypocrisie and heale all my backslidings Thou requirest that I should serve thee in holiness and righteousness without feare but thou hast bound thy self as wel to me as mee to thy self grant me thy grace and power to do thy will Da Domine quod jubes jube quod vis and banish far from me all slavish feare by planting thy love in mine heart for perfect love doth cast out slavish feare 1 Joh. 4.18 2. This covenant is established in the hand of a mediator Jesus Christ who hath paid our whole debt Heb. 12.24 though we cannot satisfie for the least farthing and he is able to work all our works in us and for us Isa 26 12. Adam indeed soon brake his covenant though he were in innocency because he stood by his owne strength but the second Adam God and man is our upholder who is bound in the covenant of grace with us and for us to whom the Lord hath said In an acceptable time have I heard thee and in a day of salvation have I helped thee and I will preserve thee and give thee for a covenant of the people to establish the earth to cause to inherit the desolate heritages that thou maist say to the prisoners go forth to them that are in darknes shew yourselves Isa 49.8.9 God promiseth to help and preserve him that he may help and uphold us Are we in darkness he will be our light Are we weak he the Lord Jehova wil be our everlasting strength Do we fall he will raise us up Psal 37.24 Though we break the covenant he hath kept it to the utmost Thirdly To render us yet more secure Act. 2.38 39. God hath confirmed this covenant that he wil be our God and guide unto death by outward seals commonly called Sacraments Baptisme and the Lords supper as circumcision is called the seal of the righteousness of faith Rom. 4.11 As also by the inward seal of his holy Spirit who beareth witnesse with our spirits that we are the children of God Rom. 8.16 as the Apostle saith 2 Cor. 1.21 22. Now he which establisheth us with you is God which words with you are added lest some weaker Christians should demur and surmise that the Apostle and strong christians may well say so but we may not be so bold Yes saith the Apostle you may avouch somuch as well as I or any other He who establisheth us with you in Christ and hath annointed us is God who hath also sealed us and given the earnest of the spirit in our hearts Here is a seal and an earnest both mentioned and annexed to Gods covenant and oath that we might have strong consoâ—atiâ—n who have fled for refuge to lay hold upâ—n the hope set before was Heb. 6.18 Argumen 2 Secondly That which mov d God to enter into covenant with them was his love God loveth them for the love of God is the original and fountaine of all the Saints blessedness and dignâ—â—y which two may all along be distinguished but cannot be separated The primary product of this love is our election from all eternity Eph. 1.4 which is therefore called the election of grace Rom. 11.5 The object of this grace is the Israel of God as appeareth by the Lords compellation Isa 44.1 2. Heare now O Iacob my servant and Israel whom I have chosen Thus saith the Lord that made thee who will also keep thee Feare not O Iacob my servant and thou Jesurun Whom I have chosen The consideration hereof emboldened David against all his ranting enemies Psal 4.2 3. O ye sons of men said he to them how long will you turne my glory into shame But know or be it known to you that the Lord hath set apart him that is godly for himself These only have their names written in the Lamb's book of life Rev. 21.27 whereas all others who have forsaken the Lord the fountain of living waters shal be written in the Earth Jer. 17.13 They are built upon the rock of ages the foundation of God which stands suâ—e 2. Tim. 2.19 all others shal be like the chaff which the winde driveth to and fro Psal 1.4 Secondly This love moved God to send his onely begotten son in the fulness of time into the world to die for them that whosoever beleeve on him might not perish but have eternal life Joh. 3.6 Here we have the privative part of our happiness they shall not perish but be delivered from hell and the positive part they shall have eternal life Reader stand here and meditate what the terrors and torments of hell are from whence Christ by his death hath freed us and what the joyes and glory of Heaven be which he hath purchased and prepared for us And when you can fully conceive how great these two are or how great Christs love is who hath done both these for us then and never before will you be able to conceive how great the beleevers honour and happiness shall be Thirdly As the love of the Father induced him to give us his Son Isa 9.6 so the love of the Son moved him to give himselfe for us an offering and a sacrifice to God for a sweet smelling savour Eph. 5.2 and that he might redeeme us from all iniquity Tit. 2.14 and consequently from hell Now might the damned Spirits be certified that they should at last be released out of those intolerable torments which they suffer and we have deserved and in the end be invested in celestial glory thought it should be graâ—â—ed them not til after some thousand of yeares first expired what a great mercy would even they account it And will not you seek to know this how you may escape hell and attain everlasting glory Sect. 3 Argument 3 Thirdly On these his bâ—loved hath Iesus Christ conferred his Sâ—cred spirit a gift of gifts that thereby we may know that he dwelleâ—h â—n us and we in him 1 Illumination 1 Joh. 3.24 By whom we 1. are enligh ened to know what is the hope of his calling and what are the riches of the glory of his inhâ—ritance in the Saints Eph. 1.18 How earnest was bl ssed Paul who rightly apprehended this mercy of illumination in praying for others that they might have it who waâ—ted it and in rendering thanks for them who had obtaâ—ned it And will not you be affâ—cted therewith to seek it till you find it and to bless God for it when you have it 2 Vivification 2. By the operation of this Spirit are they qâ—ickâ—ned who were dead before in trespasses and in sins Joh. 6.63 Now put these two together Prov. 15.30 If the light of the body be so pleasant as Solomon averreth how much more delightfull is the light of the soul and if temporall
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
are in his hand he loveth to oppresse And what saith he to this v. 8. yet am I become rich I have found me out substance in all my labours they shall find none iniquity in me that were sin 3ly The wicked continueth in this sin as the Psalmist chargeth him Thou givest thy mouth to evil and thy tongue frameth deceit Psalm 50.19 But assoone as the Lord bringeth a soul to true repentance either initial or renewed then he confesseth his fault with sorrow and shame as Zacheus did Luk 19.8 If I have taken any thing from any man by false accusation I restore him fourfold And Peter after he had denied with swearing and cursing that he knew his master he went out and wept bitterly Mat. 26.70.72.75 and with David he prayeth the Lord to remove from him the way of Lying Psal 119.29 and thence forward he renounceth the hidden things of dishonesty and walketh no longer in craftiness 2 Cor. 4.2 but studiously according to the Apostles rule he putteth away lying and speaketh the truth with his neighbour knowing that we are members one of another 4ly And though there remaineth guile in his flesh or unregenerate part yet is there none in his spirit or regenerate part Psal 32.2 In his spirit there is no guile This distinction Saint Paul maketh when he found in himself experimentally a bitter-sweet contrarietie Rom. 7.18 In me that is in my flesh saith he dwelleth no good thing for to will is present with me but how to performe that which is good I find not c. and v. 22. I delight in the law of God after the inward man But I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin which is in my members 5ly Though there be guile in him yet after his repentance for it the Lord doth not impute it to him witness the royal-prophet Psal 32.12 Blessed is the man whose transgression is forgiven whose sin is covered Blessed is he unto whom the Lord imputeth not iniquity in whose spirit there is no guile He will confess of himself I have a treacherous heart and false tongue who shall deliver me from it I will do this thing for thee saith the Lord which you desirest for I have found a ransome Oh this maketh him to cry out with the blessed Apostle Blessed be God through Jesus Christ Thus God dealt with the prophet Isaiah c. 6. v. 5. Wo is me saith he for I am undone because I am a man of unclean lips and I dwel in the midst of a people of unclean lips for mine eyes have seen the King the Lord of hostes Then flew one of the Seraphims unto me having a live coale in his hand which he had taken with the tongs from off the altar And he laid it upon my mouth and said Lo this hath touched thy lips and thine iniquity is taken away and thy sin purged v. 6.7 Here I cannot pretermit Nathanael in my text in whom there was rooted a very dangerous Error as before hath been shewed that Jesus Christ was not the right Messias because he came out of Nazareth yet our Lord Jesus foreseeing that after he was better informed he would embrace the truth by way of anticipation as I may so speake gives him this report that he was a true Israelite in whom was no guile Upon which words * Laudat in eo candorem in profitendâ animi sui sententiâ Etsi vitium erat quod Nathanael offendebatur humilitate patriae Christi non mediocris tamen virtus est sententiam suam nullo dolo malo celare sed eam aperte et perspicuè profiteri 2. commendat in ipso simplicitatem obsequii Invitatus enim à Philippo ut accedat ad Jesum etsi videbatur non infirmun habere argumentum quod Jesus non esset Messias tamen non resistit duriter non repugnat odiosè sed sequitur obedientèr Brentius dilateth thus 1. Christ saith there was no guile in Nathanael because he uttered candidly his opinion 2. being invited by Philip to come and see Jesus he resisted not stifly but obediently followed him to which I add a third particular that being convinced of his error he believed readily and constantly adhered to him for life and salvation By this signal Application all fraudulent persons are detected to be none of this number of Israelites indeed who therefore are advised in time to cast off all guile and to repent of their former dâ—ceit for though they deceive others and themselves more then any yet God cannot be mocked Gal. 6.7 Among these self-deluders we 1. meet with all such as dissemble with God who shall get the curse for their pains Mal. 1.14 Cursed be the deceiver saith the Lord who draw nigh to God with their mouthes but remove their hearts far from him Isa 29.13 2 Such as corrupt the word of God mingling falsehoods with truths for sinister ends 2 Cor. 2.17 3 Papists who speak lies in hypocrisie 1 Tim. 4.2 practising themselves and teaching others the art of lying fall under that double dreadfull censure of our Saviour whosoever shall break one of these least commandements much more the greatest and shall teach men so he shall be called the least in the kingdom of Heaven Mat. 5.19 The Iesuites teach a Parsons mitigat c. 7. and 11. zanchez oper moral tom 1. l. 3. c. 6. disputat 35. num 13. that it lawfull to use aequivocation not only in ordinary discourse but in very oathes even before the civil magistrate not only about civil but also religious matters These may passe for Saints in the Romish calendar but shall never be owned for true Christians in Gods register yea this their practice is condemned by the moral Heathen who herein teach better divinity then the papists O b Plutar in apoph Cic. l. 1. offiic Plutarch and Cicero stigmatize Cleomenes the Lacedaemonian who making a truce with the enemie for thirty daies nevertheless destroyed their fields in the night time alledging for his excuse that the truce was made for daies not nights This and other passages like to it are yet extant in Cicero's Offices of former editions but are not to be found in bookes which I have seen printed c Diog. Melius est in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quà m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incidere in corvâ—s quà min parasitos hi viventis animum corrumpunt illi solum mortui corpus among the Papists for their index expurgatorius hath expunged the same as he retical 4ly All ordinary liars false witness-bearers false-swearers Sycophants and flatterers together with all cheaters and fraudulent dealers who promise and performe not borrow and repay not though it be in their power to do it who use false lights false weights false measures shall never be numbred among these citizens of the new Jerusalem unless they repent in time for thus holy Augustin * Aug.
who call not upon God dayly and duly in private and with their families upon whom the Lord hath threatned to poure out his fury Jer. 10.25 and yet alas how many families are there in every Town City that make little or no conscience of family prayer 6 covetuous and malecontented murmurers 7 unthankfull soules 8. rash false-swearers and such as swear by creatures instead of God 9 who put the evill day far from them 10. such as are contentious and injurious much more Murtherers Raylers Cursers 11 Stubborn and Disobedient Children with all false purloyning servants 12 neglecters of Gods publick worship with all Idolaters 13 unnaturall parents and bitter and cruell husbands 14. Apostates and backsliders All these together with all sorts of men women and children by nature of what nation or condition soever they be are as yet forreigners to the Common-wealth of Israel Eph. 2.12 and have neither part nor portion in all or any of the honour or happinesse which appertains to true Christians and if they continue in the state wherein they are till death the wrath of God shall surely seize and abide upon them for ever Branch 2 Secondly This might serve though I know nothing can serve to convert any till the Lord take away the scales from their eyes and hardness from their hearts to take downe the pride of all unbelieving and carnal Jewes who call themselves the holy seed the people of God Israelites and the children of Abraham whom Iohn Baptists reproves Mat. 3.9 for haveing so much as a thought to say we have Abraham for our father and our Saviour proves them to be degenerate Ioh. 8.39 by this demonstrative argument If ye were Abrahams children ye would do the works of Abraham But ye do not the works of Abraham therefore you are not Abrahams children but of your father the devil v. 40 41 42. And Saint Paul in sundry places disproveth them by distinguishing between right and titular Iewes Rom. 2.17.25 26 27 and between children according to the flesh and children according to promise Rom. 9.6 They are not all Israel which are of Israel saith he neither because they are the seed of Abraham a e they all children v. 7. But the children of the promise are counted for the seed And this distinction is held forth in the old Testament as a most certain truth from the beginning for king Saul an Israelite according to the flesh of the tribe of Benjamin 1 Sam. 9.1 2. is yet by the spirit of God termed an heathen Psal 59.5.8 compared with the title of the Psalm for Saul was an Israelite by descent but an heathen in his manners On the other side Ithra was an Ishmaelite by birth for so he is called 1. Chron. 2.17 and yet is he termed an Israelite because he was a proselyte or an Israelite by grace 2 Sam. 17.25 And unless all the rest of Abrahams posterity can demonstrate their descent from Abraham to be spiritual as well as carnal all the benefit they shall gaine thereby will be the greater indignation and wrath as Paul hath foretold Rom. 2.8 9. Tribulation and anguish shall be upon every soul of man that doth evil of the Iew first and also of the gentile Vse 3 3ly This serves for direction and consolation to them who among Iewes or Gentiles will follow this direction Direction Quest If any here demand Is there not then any door of hope left for all those who are excluded out of the number of true Israelites as yet by the foregoing characters and instances Answ Yes there is hope in Israel concerning these not onely the Iewes but also the sinners of the Gentiles by nature as scripture stileth them Gal. 7.15 But this hope and consolation is propounded only conditionally To begin with the Iew there is hope layd down for him that he may be graffed into Christ upon this condition that he become a true believer on his name as the great Apostle of the gentiles declareth Rom. 11.23 They also Rom. 11.23 if they bide not still in unbelief shall be graffed in for God is able to graffe them in again Then come to the gentiles yea take the worst in all the series or pack of them who is alive or hereafter shall live in this world there is a conditional ground of hope comfort for every one of them except they have committed that unpardonable sin against the holy Ghost for they may become Israelits by grace and so be made partakers of the highest priviledges and forementioned glory For blessed be the Lord of the whole earth as he is entituled Psal 95.5 He hath 1. Prophesied of the conversion of the Gentiles that they shall come unto him from the ends of the Earth Jerem. 16.19 2 Sam. 22.44 45. 2. He hath invited all the ends of the earth to looke unto him and be saved Isa 45.22 3. He hath promised that in Abrahams seed all the nations of the earth shall be blessed Genes 22.18 and that all the ends of the world shall remember and turne unto the Lord and all the kindreds of the nations shall worship before him for the kingdom is the Lords and he is governour among the nations Psal 18.27 28. and in him shall the Gentiles trust Isa 11.10 4. Many fervent prayers have beene made on our behalf for this end recorded in the oracles of God witness Noahs prayer God perswade Iaphet to dwell in the tents of Shem Genes 9.27 and the Churches supplications in after ages Psal 67.2 3 4 5. Cantic 8.8 c. 5. From the beginning the Lord gave to his son Iesus Christ the heathen for his inheritance and the uttermost parts of the earth for his possession Psal 2.8 6. Some of the Gentiles in all ages have beene brought in to embrace the faith as Rahab the harlot Jam. 2.25 Ruth the Moabitess Ruth 3.11 and the widdow of Sarepta Luk. 4.26 with many others forerunners of the residue of the heathen in the fulness of time to be brought home to Christ 7. God gave his son to be a light to the Gentiles as well as the glory of his people Israel Luk. 2.30 8. When our Saviour Christ the Lord was newly born the Angel brought to the shepheards glad tydings of great joy appertaining to all people Luk. 2.10 9. The precious blood of the Lamb of God was shed to take away the sin of the world Joh. 1.29 and he is the propitiation for our sins saith Saint John and not for ours onely but also for the sins of the whole world 1 Joh. 2.2 10 By the death of Jesus Christ the middle wall of partition is broken down who abolished in his flesh the enmity for to make in himself of twain one new man so making peace Eph. 2.14 15. This is to be accounted an unspeakable mercy to us sinners of the Gentiles 1. It is such a mercy as was denyed to all nations that ever lived before Christ excepting some few persons whom