and liberall speech Next he speakes in us according to that of Saint Paul 2. Cor. 13.3 Doe you seeke experience of Christ that speaks in me For which voice David prayeth thus Psal 35 3. Say thus unto my soule I am thy salvation O familiar and comfortable speech Thirdly he speakes for us according to that in Saint Iohn 17.24 Father I will that those which thou hast given mee bee there even where I am and in his first Epistle 2. cap. 1. If any man sinne wee have an Advocate with the Father Iesus Christ the righteous Lastly he speakes of us according to that in the Revelation cap. 3.5 I will confesse his name before my Father and the Angells So then hee speakes to us by way of Invitation in us by way of Inspiration for us by way of Intercession of us by way of Commendation he speaks to us by his word in us by his Spirit for us by his bloud of us by his Iudgement But observe the Lords Order first to us next in us then for us lastly he speakes of us If thou wilt not heare the Lord speaking to thee in his Word if thou do'st not finde the Lord speaking in thee by his Spirit if thou dost not rest upon the Lord speaking for thee by his bloud thou shalt never heare him speaking of thee by commendable testimony That the Lord speakes for us is good and gracious but that he speakes of us as in the Gospell Mat. 25. Euge serve bone c. Well done good servant and faithfull is an absolute happy and honorable speech Blessed is that man may heare the Lord Iesus say of him Behold a true Christian 2. The Manner IN the manner of Nathaneels commendation eight things may be observed First the Order of Christ in praising The Lord knew Nathaneel before but yet he never said any thing of him by commendation untill he saw him comming unto him whence we may collect that then a mans actions are laudable in Gods judgement and his life honourable when Christ is made the end and scope thereof It cannot be but that the Lord sees thee comming hee sees thee going hee sees thee hearing praying working trading he is about thy bed and about thy paths and spies out all thy wayes then thy heart hath comfort thine action honour when the Lord may say that hee sees thee comming to him Men talke of faire and goodly sights but how happy for us and how comely a sight were it if the Lord might see us all this day comming unto him But we may now justly complaine with Bernard Vix quaeritur Iesus propter Iesum scarcely is Iesus sought for Iesus sake the falsehood of intention not ayming at Gods glory not respecting the Lords eye which beholds the truth of the inward parts make that though by customary and ceremonious professiō the Lord may say that he sees many comming yet indeed few comming unto him Secondly this praise is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in presence Iesus said of him and that before him he prayseth Nathanael to his face which showes that if praise bee free from flattery used with moderation intending the encouragement of vertue and approbation of the good it is no fault to commend in presence though it is the part of a wise man to use it sparingly and of a good man not greedily to heare his owne praise Thirdly this praise is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 openly and in publike in the audience of many The Lord is not asham'd to take notice of his poorest servant openly to acknowledge and honour his meanest professor Here have we specimenfuturae retributionis the very Image and token of our future recompence according to that of Christ Mat. 6.4 Thy Father that seeth in secret he will reward thee openly Let us endeavour to abound in good things and to lay up good works as treasures and let us leave it to the Lord to lay them open to shew them forth who hath all things noted in his booke Fourthly this praise is given by certainety of demonstration Behold a true Israelite saith Christ hee is pointed forth by him that is onely able to discerne betweene the Sheepe and the Goats we praise by the censure of charity Christ by the certainty of knowledge we hope well of many wee can point out none We leave them to be discerned and pointed forth by that finger that made them Fifthly this praise is according to the truth of the thing in him for Iesus would never have said this of him if hee had not found it in him It is impossible that the eyes of the Lord which behold the things which are just should be obscured with Error Vanity or Partiality For as Saint Iohn saith 1 Ioh. 3.7 He that doth righteousnesse is righteous so the man which is righteous indeed is so accounted before God and no other Think'st thou that the Lord will account the hypocrite the wanton the unjust person a true Israelite the praise that comes of God is not deceitfull or vaine Hee neither condemnes the righteous nor justifies the wicked And that praise which the scripture gives unto the servants of God is according to the truth of the thing in them not according to imputation Sixthly this praise is according to the favour of the Gospell and the measure of sincerity not according to the rigour of the Law and the fulnesse of perfection Though Christ saith of Nathanael Behold a true Israelite in whom is no guile yet he saith not in whom is no sinne Saint Iohn saith 1 Iohn 1.8 whosoever affirmeth that hee hath no sinne deceiveth himselfe and there is no Truth in him and if Nathanael should have thought that hee had no sinne in him he should have had no truth in him By the grace of Imputation we have no guilt no sinne but by the grace of Sanctification we have no guile no fraud That is in very deed we confesse that in many things we offend all and sincerely and from our hearts indeavour no longer to serve sinne but to please God in all things Before the preventing grace of GOD comes which makes us to walke commendably before God we are all lame from our mothers wombe like the Creeple at Lystra not able to stirre in the waies of GOD having receiv'd grace yet we are many times lame like Mephibosheth 2 Sam. 4.4 by some grievous fall and having present grace he that stands surest may cry with David my foot had well-nigh slipt and the truest Israelite that striveth to walke with God in uprightnes Gen. 32.31 is lame like Iacob that halts on his thigh though not in his heart and though his spirit be willing yet his flesh is weake Though the true Israelite doth not appeare before the Lord empty yet he hath but a Mite in his hand and he that sees clearest by the annoynting of the eye-salve hath yet a mote in his eye and he that is covered with the white
Prodigals ready to perish in their sinnes everlastingly know they should not doe well having the good tidings of salvation to hold their peace Yea as the Apostle said we cannot but speake the things which wee have heard and seene Act. 4.20 2. Cor. 5.14 for the love of Christ saith Saint Paul constrains us Secondly observe Philips prudency and Wisedome how hee supprest the carnall Curiosity of Nathaniel which indeed commonly is an impediment to the Simplicity of Faith and Devotion which the godly have in Christ Iesus Philip having told him him of Iesus the sonne of Ioseph of Nazareth he with a curious exception at the meanesse of the place said Can any good thing come from Nazareth But Philip wisely represt that Curiosity saying Veni vide Come and see As if he should have said sit not still Nathaniel under thy Fig-tree pleasing thy selfe with thy curious fancies offended with the basenesse of Nazareth but Come and see that by experience thou maiest speake and not by prejudice There is no better way to suppresse curious reason and the pride of wit and the contemptible conceit which many have of the meanenesse and homelinesse of Gods ministers those earthen vessels which conveyes to us the spirituall and heavenly treasure than to take Philips counsel come and see Though many times under thy figge-tree in the middest of thy pleasures thou sitt'st and mak'st but a jest of Nazareth yet if thou did'st come and see thou might'st see and bee saved with Nathaneel if thou com'st without fraud of partiality and respect of persons more desiring the goodnesse of the treasure than respecting the meannesse of the Vessel for as Saint Austin saith well Quid prodest clavis aurea si non aperiat quod volumus c. What profits a key of gold if it cannot open that which we desire and what hurts a key of wood if it make way for us to the treasure What profits the Holinesse of Ierusalem the height of Capernaum the greatnesse of Niniveh with a fearfull dissolution downfall destruction or what hurts little Bethlem despised Nazareth simple Galilee with the consolation of Israel the light of the Nations the Saviour of the world O that wee were wise soone would we content our selves with Nazareth if there wee finde Christ If Philip leade us to the treasure what can we more desire What though he cānot satisfie Nathaneel in every objection and curious question yet he can bring him to Christ the way the Truth and the Life and that sufficeth But the Apostle hath foretold us of the wantonnesse of these times which are too much stained with Nathaneels curious exception Can any good thing come from Nazareth Now all Truth with many must come from Rome where indeed there is scarce roome for any Truth But the grace of Christ is tied neither to place nor person Ioh. 3.8 The Spirit bloweth where it listeth and the sound thereof may bee heard if our crying sinnes hinder not as well in England as in Rome Nothing more common with these admirers of place and Succession than this Can any good thing come from the North from Geneva from Basil Truly Iam. 1.17 every good and perfect gift comes from above from the Father of lights and lighteth upon all the Churches of God and that Starre which directs us to Christ may appeare as well in the North as in the West According to such curious Exception there bee many saith Saint Paul which will not suffer wholesome doctrine but like Athenians cry out of Paul Acts 17.18 what will this Babler say and having their eares itching after their owne lusts get unto themselves an heape of teachers 2 Tim. 4.3 Philip cannot content them although hee can lead them to Christ Gregory Nazianzen in his Oration against the Eunomians saith that there are certaine which not only have itching eares as Saint Paul foretold given to Novelty and Curiosity but also itching Tongues pratling against the Prelacy against those which are in Authority and itching Hands not contented with their owne portions but fingring the Lords part and I may adde itching feet also which are not shod with the preparation of the Gospell of Peace for then wee should have lesse Schisme lesse affectation of Singularity lesse stragling from their own Pastor to strangers such sheepe over-runne with itch from eare to foot had need bee drest with the salt of Gods word for feare of Infection They may easily be discerned by the great and small spotts of separation singularity vanity which they have got by the cunning of some Shepheards that laid party-coloured rods in the trough where the Sheep hot with zeale came to drinke who likes rather of the spotted and change able hew of division than of the plaine and single colour of uniformity Thirdly observe the fidelity the faithfull care of Nathanaels guide who to incourage him in this businesse and to hasten the worke of his Conversion doth not leave him to himselfe but as a faithfull guide in his owne person conducts Nathaneel saying Come and see not goe and see Cicero saith of Caesar that he was wont never to say to his souldiers ite illuc sed venite huc not Goe thither but Come hither being himselfe a patterne unto them of labour patience and courage It ought to be thus with all the messengers of God and guides of the people that they may say with Saint Paul Bee followers of mee 1 Cor. 11.1 even as I am of Christ Iesus and encourage their people with Abimelech Iudg. 9.48 Iudg. 9.48 Hoc vos facite quod me vidistis facere Doe this which you have seene mee doe It is but an idle and retchlesse Conduct that sitting still himselfe cryes out to others Goe and see Behold then in Philip a guide indeed without guile Caring for Nathanael not by constraint but willingly not for filthy lucre 1 Pet. 5.2 but of a ready mind not as Nathanaels Lord but as his Leader his Ensample his Patterne Many shew the good things of God to the people but yet like Moses on the top of Pisgah that beholds the good lād a far off Deut. 34.1 Many learnedly set forth the blessings of God in Christ and the paths that lead thereunto but sitting themselves under the fig-tree of deceiveable pleasure leave the people to goe and see Christ if they will but goe with them they will not But as Philip told Nathanael of Christ in plaine words so he came with him to Christ in personall incouragement These messengers ought to take heed most carefully least that of the Prophet Esay be verified of them Esay 59.5 Esau 59.5 They hatch the egges of the Cockatrice and weave the webb of the Spider The egge dangerous the webb vaine the Cockatrice and the Spider loathsome and vile The Cockatrice egge damnable heresie to be avoyded as the poyson of the Soule The dusty Web Humane conceit to bee swept out of the pulpit
as more fine than firme deceitfull stuffe like unto the wind which fills but feeds not the body which though it may catch flyes the curious and the vaine yet it will never save soules and the Cockatrice and the Spider the loathsome conversation of uncleane men whose example of life is offensive in the Church of God as a most infectious thing How much harm both in weakening the power of the word and in confirming the corruptions of the World the Ministers conforming and fashioning themselves to the ryot excesse sensuality of these times have done the wicked see and deride the godly see and lament If thou want'st faith love and a good life in the weighty calling of the ministry though thou hast an Angels tongue yet thou art but as harsh-sounding brasse a brazen-fac'd Hypocrite and few good men will desire thee thou art but a tinckling Cymball and too many will play upon thee To a wanton young man that was disputing of temperance and sobriety one said well Who can endure thee building like Crassus supping like Lucullus and yet speaking like Cato But as Nazianzen said of Basil sit tonitrum oratio tua fulgur vita so let thy speech be thunder but thy life lightning many thunder but they lighten not the one may rouze the drowsie sinner terrifie the secure wanton the other comfort the faithfull hearers who are glad of such a light amongst them guide and direct the weaker minds who need such an helpe who looke for such a patterne If then Nathanael goe and see Christ by thy ministry as Zacheus got upon the Sycamore tree to see Iesus the one shall bee received the other left Zacheus honoured the tree cursed then let Philip alwayes say Come and see that going together to Christ there may bee honour to Philip comfort to Nathanael 2. Nathanaels comming to Christ in these words Iesus saw Nathanael comming In Nathaneel his comming to Christ foure things may bee observed 1. His Consent hee coms without resistāce 2. His Speede hee coms without delay 3. His Truth hee coms without fraud 4. His Success hee coms without losse 1. His Consent NAthaneel having a call from God a direction by Philip doth not resist either by excuse or frowardnesse but freely willingly resolutely yeelds himselfe to forsake his fig-tree his prejudiciall conceit and addresseth himselfe to goe to the Lord. True it is that the Mediatour had never seene Nathanael comming unto him as a true Israelite if the Father had not drawne him by secret and effectuall perswasion yet if Nathanael had wantonly and wilfully resisted the holy Ghost and Philips direction hee had not beene drawne Let us then endeavour in the receiving of the Grace of God to consent to the heavenly motion and not to be stiffe-necked as St. Paul speaks to be hardened in our hearts through the deceitfulnesse of sinne or as Saint Stephen saith of the Iewes Heb. 3.13 to resist the holy Ghost Acts 7.51 For in our conversion in our comming unto Christ these three are cōnexed namely the prevention of Gods grace mooving and stirring us the direction of the Gospel in which the Holy Ghost effectually worketh and the consent of the will which striving against diffidence and sinne endeavours to yeeld unto the counsell of Gods Word motion of the Spirit If we should dreame as the Manichees and the Anabaptists of the power of the holy Ghost carrying us unresistably without any action of ours without endeavour and labour in the exercise of Prayer and hearing the Word the ministry of the Gospel should be needlesse and there could be no conflict in the mind no thirsting no contending to lay hold on God Hence St. Basil saith wel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely resist not being called consent being moved endeavour being counselled desire being stirred and the Lord that sees thee strugling draws neere helps thy infirmity and gives the Victory of thy conversion to this purpose speaks Saint Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom the Lord draws he draws consenting that is not giving himselfe to idlenesse and neglect of endeavour but having the voice of the Gospel and the inward moving of the Spirit labours against the savour of the flesh to delight in God So yee see a Cōnexion of these three prevention of Grace direction of the Word and consent of the Will in the worke of our conversion according to that of St. Iohn Revel 22.17 The Spirit and the Bride saith come and let him that heareth say also come and let him that is a thirst come and whosoever will let him take of the water of life freely Nothing excepts thee from the spirituall fountaine but thy will Not God for the Spirit saith come Not the Church for the Bride saith come Not any convert for he that heareth saith also come Not necessity for hee that is a thirst may come Not want of merits for it may be taken freely Only want of will may hinder because it is taken by desire and will As then in the Old Law there was the Holocaust or whole burnt-offering of which all was given to God nothing reserved either for priest or people and the offering for sinne of which part was given to God and part reserved for the Priest but none for the people and the peace offering of which God had his part the Priest his part and the people their part So in the Gospell we finde a threefold worke The worke of Redemption the worke of Ministration and the worke of Conversion In the worke of Redemption all is given to the Mediatour to the bloud of Christ as the onely price of our redemption nothing to the Priest or people In the worke of Ministration part is given to God part to the Priest but nothing to the people the consecration and sanctification of the worke unto God the execution to the Priest But in the worke of conversion part is given to God preventing by grace and effectuall perswasion part to the Priest directing by counsell by instruction and part to the people consenting by will For if the will of man were utterly idle in our conversion in vaine should the Apostle say Wee beseech you that yee receive not the grace of God in vaine 2 Cor. 6.1 2. His Speede. YE have heard Nathanaels consent now observe the hast and speed which hee makes to have experience of the Lord Hee is called and he comes at the first call hee observes the time of his visitation without delay He is now called if hee dally out so gracious occasion hee knowes not whether he shall be cal'd againe or no. For as Gregory the great well noteth Qui promisit poenitenti veniam non promisit peccanti crastinum though God hath promised pardon to him that repents yet he hath not assured the sinner one day to live His speed confounds our sloath he comes at the first O that wee would come to Christ at many at any call In worldly matters wee can say