For the power of it, wee are to know that God hath appointed the ministeriall direction as an Order for the work­ing of faith, sanctifying the preaching of the Word to bee the Power and Wisedome of Christ to salvation: according to that in St. Iohns gos­pel: Ioh. 17.17. sanctifie them in thy truth, thy word is the Truth, and to that in the Acts spoken by St. Paul: I commend you to God, Act. 20.32. and the word of his grace, which is able to build fur­ther: who therefore cals the Gospel the word of [Page 15] Gods grace, not onely be­cause it is a gracious word, full of comfort to the penitent, contrite, and borken heart, but be­cause it is the Instru­ment or meanes whereby God conveies his grace to the faithfull hearer. Hence Saint Peter ex­horteth: 1. Pet. 2 2. As new borne babes desire the sincere milke of the word that ye may grow thereby: and Saint Iames having said that God of his owne will begat us by the word of truth, inferrs present­ly, therefore let every man bee swift to heare: Ia. 1.9. And [Page 16] Saint Paul by that que­stion of his. How shall they beleeve unlesse they heare? Ro. 10.14. Doth manifestly approve the word as the Instrument of faith. And therefore in his Epistle to the Galatians, Gal. 3.2. he calls the ministry of the word, the hearing of faith, say­ing: received ye the Spi­rit by the worke of the Law, or by the hearing of faith? 1 Let us then acknow­ledge Gods Order for salvation, and that the 2 Church is tyed to the di­rection of the word: let us magnifie Gods Ordi­nance; 3 and not basely e­steeme [Page 17] an Instrument so powerfull and divine. Next let us not dreame 4 of any other Course from God for our Conversion. Lastly let us know that the Spirit of God in that 5 ministration, truely, ef­fectually, infallibly, mo­veth the minds of men, and enclineth them to faith and good workes, whilst the word is heard of them, read, and thought upon: So that God is never wanting to blesse this his order of ministring the word, and our labour in hearing ne­ver lost, so that we take [Page 18] heed how we heare, and neglect not so great sal­vation. For as in recei­ving the holy Sacrament of our Lords body and bloud, if wee doe not set a barre against the grace of that by a pur­pose to continue in sin, we doe infallibly partake of the spirituall food to e­ternall life: So in the hea­ring of the word we have assured certainety to re­ceive the gift of faith, unlesse by our idle and wanton neglect, it falls out that the Pearle is cast before swine. Mat. 7.6.

2. The manner of the Direction.

HAving heard of the Power, now consider the manner of Nathaniels direction, wherein wee may ob­serve these three things.

• 1 The Charity of Na­thaniels guide.
• 2 The Prudēcy of Na­thaniels guide.
• 3 The Fidelity of Na­thaniels guide.

His Charity appeares in desiring speedily to [Page 20] impart unto others of that good, which hee himselfe had received: Philip was no sooner cal'd himselfe, but hee cal'd Nathaniel: no soo­ner had hee experience of the heavenly and in­corruptible treasure, and tasted how gracious the Lord was, but he endea­voured to communicate the same to Nathaniel thas hee also might re­joyce in God his Saviour. And it is observable how Cheerefully, Philip proceeds in this busi­nesse: as a man surpriz'd with Ioy, ravisht with [Page 21] Contentment, in the voyce of exultation, his heart as it were leaping for joy at his new-found treasure, breaks forth in­to these words: Iohn 1.45. We have found him of whom Moses spake and the Prophets, Ie­sus the son of Ioseph of Na­zareth. It is a specious mark of Gods children to be cheerfull in speaking good of the name of Christ, and Carefull to ac­quaint others with that happy good which them­selves have found. And like as the leprous men having eate and drunke and enrich't themselves, 2. Kin. 7.9. [Page 22] when they considered the multitude of the Ci­ty of Samaria ready to dye for hunger, they ha­ving enough, were tou­ched in their hearts, and said one to another: Wee doe not well: this day is a day of good tidings, and we hold our peace: So the Messengers of God, and every true Convert having bread enough in their fathers house, con­sidering the multitude of sinfull Prodigals ready to perish in their sinnes everlastingly, know they should not doe well, having the good [Page 23] 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.

2 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 [Page 24] 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 Fig­tree, 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 [Page 25] 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 [Page 26] 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, [Page 27] 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, [Page 28] 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) [Page 29] 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 [Page 30] 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 [Page 31] 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: [Page 32] 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 [Page 33] 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 [Page 34] 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, [Page 35] 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 [Page 36] 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 [Page 37] 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 [Page 38] 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 [Page 39] 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 [Page 40] 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.

The Honour of praise is,

• 1. To be commended of God.
• 2. To be cōmended for Truth.

2. The Rule of praise.

1 VVHich is first: Not to praise our selves: for as St. Paul saith, hee which praiseth himselfe is not allowed, but whom the Lord praiseth. If the Lord say unto my [Page 108] soule, I am thy salvation, I am glad to heare it: If it please the Lord to say of me, Behold a true Isra­elite, his testimony car­ries honour and comfort. But of my selfe let mee say with the Publican, Luke 18.13. O Lord be mercifull to me a sinner, Rom. 7.14. 1 Tim. 1.15. and with the A­postle Paul [...], O wretched man that I am! what lost the Apostle Paul by saying of himselfe, Christ came into the world to save sin­ners, of which I am the chiefe? what lost Saint Iohn the Baptist by coun­ting himselfe unworthy [Page 109] of the meanest office a­bout Christ, Matth. 3.11. even to un­loose the latchet of his shoe? In the judgement of Christ the one was nere the lesse a chossen vessell, Acts 9.15. the other the greatest man that ever was borne of a woman. Matth. 11.11. What can I loose by taking the lowest roome, if the Lord say Amice ascende superius, Luke 14.10. friend sit up higher? Yea let mee have part in Christ Iesus though it be but at the hemme of his garment and I shall bee safe. A foolish kinde of men there be, who can­not stay the Lords lea­sure, [Page 110] but in the height of Pharisaicall pride fall to valuing, to praising of themselues and despi­sing others, forgetting the hand-writing against Baltazer, Dan. 5.27. Thou art weigh­ed in the ballance and found to light; pondus me­um amor meus non lingua, saith Saint Austin, tis the truth of my heart, not the vehemence of the tongue that is of mo­ment and weight in Gods tryall. Selfe-praise is the fruit of Folly, Se­curity, Pride, Vnthanke­fulnesse, Selfe-love: for he that praiseth himselfe, [Page 111] either considers not the glory of perfect vertue, 1 Esay 64.6. in comparison of which all our righteousnesse is as a stained cloth, and so showes his folly and vain-glory.

Or remembers not the multitude of his se­cret sinnes, under bur­then whereof David praies, 2 Psal. 19.12. ab occultis munda me Domine, cleanse me from my secret faults O Lord, and so showes his Security.

Or forgetteth the bond of mans duty, 3 Luke 17.10. which being perfor­med, leaves yet the doer as an unprofitable servant, [Page 112] and so showes his Pride.

4 Or considers not the fountaine from whence every good and perfect gift commeth according to that of Saint Iohn, Iohn 3.27. No man can receive any thing except it bee given him from above, and so showes his unthankefulnesse.

5 Or lastly appeares singularly good in his owne eyes, not taking no­tice wherein hee is ex­ceeded by many, and so showes his selfe-love. To avoide this, let us say of our selves as wee are taught of God, let us de­vise nothing. By the [Page 113] corruption of Nature let us say we are enemies: Rom. 5.10. Gal. 4.6. by the grace of Adoption, say: Wee are sonnes by neerenesse of coniunction to Christ, say: Heb. 2.12. We are bre­thren by familiarity of love, say: We are friends: Iohn 15.15. by tendernesse of Christ his protection over us, say: We are his spouse, Reu. 21.9. by con­dition and covenant of our profession, say: We are servants, and by true ac­knowledgement of our wants and insufficiency, say, Wee are unprofitable servants; Luke 17.10. let the Lord find that we are without fraud: let the world see [Page 114] that wee are without crime. But let not us say that we are without sin: yea let us say nothing of our selves but in the hu­mility of mind, because the poore in Spirit are bles­sed, Mat. 5.

2 Secondly, the rule of praise is to speak in Truth, without flattery or parti­ality. It is not fit to cast the Childrens meate unto dogs: Praise is onely the encouragement of vertue. Never did Christ give this testimony of true Israelite to the hypocritical Pha­risie: Iohn the Baptist did not salute them as True [Page 115] Israelites, but thus, Mat. 3.7. O gene­ration of Vipers! It had not beene fit for Saint Paul to have graced E­lymas with this testimo­ny, when as he was full of all subtilty and mischiefe, Acts 13.10. the childe of the Devill, and enemy of all righteousnesse. As charity is not suspi­tious, so it is not sot­tish: and where appa­rant wickednes is, there ought not to be the daw­bing of untempered flattery. Therefore it is well said by Elihu in the Booke of Job: I will not accept the per­sons of men, Iob 32.22. nor give titles unto men, least my maker [Page 116] take mee away suddenly. I will not reach Judas a sop, nor cut a lappet from Sauls coat; let us not speake good of the covetous whom God abhorreth, nor exte­nuate the commendable deeds of any by envious destraction. The sinners Oyle, though bright and sweet, yet is slippery and vayn, and becomes not a­ny wise man, not any friend, much lesse a Priest a messenger of GOD.

Thirdly in the Rule of praise we are to observe that our praise ought to be spirituall, not accor­ding to the vanity of [Page 117] worldly prayse, which neither aymes at a spiri­tuall end, nor discernes the spirituall thing: some praise out of lightnesse making way for lust, so wantons praise in whole volumes: some praise out of covetousnesse making way for lucre, so world­lings praise where they think to make use of a man: some out of feare making way for security, so weaklings prayse to a­voyd oppression: some out of affection, making way for consort and idle fellowship, so schismaticall sectaries, so good fellowes [Page 118] praise: some in tongue and show onely, making way for friendship, so flat­terers praise: some praise to be praysed againe, making way for glory, so fooles praise: some praise either the forbid­den fruit, or at least the apples of Sodome, which when they are touched are but dust: the vanities and trifles of this World which when they are weigh­ed are but Smoake, when they are embraced are but shaddowes, ho­nour, wit, riches, beau­ty, proportion, noble­nesse, [Page 119] strength, are the wonders of the world, but the true Israelite whom heaven honoureth, the Angells guardeth, the Glory of Christ is neglect­ed, and passed over with no applause: and yet in truth none more noble than hee that is borne of God: none wiser than he that is wise to salvation, none richer than he that possesseth God: none more beautifull than he that is unspotted of the World, none more proportio­nate than hee that beares about in his body the marks of the Lord Iesus, none [Page 120] more strong than the true Israelite that pre­vailes with God.

4 Fourthly, in the rule of praise observe that it ought to be in the dis­cretion of charity, more ready to incourage by praising the good, than to grieve by publishing defects: Though Natha­nael had imperfections, yet the Lord would bee no divulger of them: The rule of praise re­quires charitable silen­sing of defects and weak­nesses: and therefore that butchers dogge as Bo­naventure calls him, that [Page 121] slanderer which hath his mouth alwayes bloudy in back-biting the godly, is to be abhorred of all good men. Those hoggs com­ming into the paradise of Gods Church stored with hearbs and flowers, instead of taking their sweet savour, with their foule mouths besmeares, and brands the plants, the people of God: how much the Lord hates the wickednesse of Cham, yee may know by his curse: and yet wee see nothing more common, nothing more pleasing to mans corruption for [Page 122] want of discretion and charity than to detract, to gird at others, to tra­duce, and to play with others infirmities, for­getting their owne.

1 For the first: Not all saith Saint Paul, Rom. 9.7, 8. are Isra­elites that are of Israel, but the sonnes of promise are reckoned for the seede: not all that cry Lord, Lord, are subjects indeed, but they which doe the will of God. Not carnall propa­gation, not externall profession, but imitation of Israel makes the true Israelite. In Israel there­fore [Page 124] seven speciall things may be briefly observed for Imitation.

1 First, Israelis simplici­tas, Israels plainnesse, upright simplicity, which appeares Gen. 27.12. who being advised by his Mother to prevent his brother Esau of the blessing, an­swered, My Father may possibly feele me, and I shall seeme to him to bee a mocker, and so bring a curse upon me and not a blessing. Art thou a true Israelite? behold, here examine thine owne soule and descry thy Heart. The true Israelite cannot en­dure [Page 125] to seeme a mocker, and that of his Father, of whom hee expects the blessing. O Beloved! we are all come into the presence of GOD, for a blessing of peace and love in CHRIST: what a re­verend regard should we have in our hearts, that we appeare not as moc­kers and dissemblers before him? Gal. 6.7. remembring that saying of the Apostle, Be not deceived, GOD is not mocked. We bring a feare­full curse upon us and not a blessing, if we equivo­cate with the LORD in the matter of our pro­fession. [Page 126] Let us not say perhaps our Father will feele us: it is most certaine that our thoughts, and affection, and intention is open and manifest in the sight of him with whom we have to doe, Heb 4.13. and no cunning covert can hide us from GOD. Of the true Israelites plainnesse speakes the Prophet Da­vid, Psal. 32.2. Blessed is the man in whose Spirit is found no guile: and a­gaine, be joyfull all ye that are true of Heart: and of this the Apostle Paul, 2 Cor. 11.3. I feare least as the serpent beguiled Eve [Page 127] through his subtlety, so your minds should bee corrupt from the simplicity that is in CHRIST JESUS. But foolish wantons are not afrayd to make a lye, a mockery of their professi­on in the Church of God, in the presence of GOD, and his Angels. Away with such Meteors, such falling, such false planets, they are no true, but see­ming stars in the heaven of the Church, No Israelits indeed, but the shadow of Israel.

2 Secondly, Israelis [...] Israels religious reve­rence [Page 128] in the house of GOD: which appeares Gen. 28.16. GOD having manifested himselfe un­to him by a vision, Israel no sooner observed the LORDS presence, but breaks forth into a re­verend admiration of the place, saying: How fearefull is this place? This is no other but the house of God, this is the gate of hea­ven. O see the property of a true Israelite! he hath indeed an heavenly visi­on, (though worldlings count it a foolish dream) in which hee seeth the spirituall ladder, the word [Page 129] of Faith, the doctrine of the Crosse, by which alone accesse is made to the presence of GOD, on top of which alone, and no where else, the LORD of mercy standeth to re­ceive those that clime up thereby, and to give a gra­cious voyce to the true Israelite, as he did to Isra­el: Loe I am with thee, I will not leave thee nor for­sake thee, which hee no sooner comfortably cō ­sidereth in the house of God, where this Ladder is set, this vision appeares, this voice is heard, but he acknowledging Gods [Page 130] presence, reverently u­seth and esteems that Place as the Gate of heaven. Away then with these wantons, these slow-bel­lyes, that make the Gate of heaven a sleeping roome, a place of outward gazing, no inward vision, these are no Israelites indeed, they are Idolls in the Church, they have eyes and see not.

3 Thirdly, Israelis vo­tum, Israels vow is to bee observed, Gen. 28.20. If God (saith he) will be with me, and keepe mee in this journey, and will give me bread to eate, and cloaths [Page 131] to put on, so that I come a­gaine to my Fathers house in safety, then shall the Lord be my God, this stone shall be Gods house, and of all that thou shalt give me, will I give the tenth unto thee. Loe, by the way first; how Israel dedi­cates his tenth unto God in the Law of Nature, before Moses Law, that the true Israelite might know wherein commen­dably to imitate that necessary devotion: next see how hee cares that God may be with him, how hee rests upon God for his bread, and cloath, [Page 132] and guidance, giving un­to God the glory of the provision of his outward meanes, according as St. Paul acknowledgeth, Gal. 2.20. That I live in the flesh, I live by faith in the Sonne of God. See Is­raels contentment, ha­ving bread to eate, cloaths to put on, protection in his Journey, and the Lord with him, he desires no more, and need not truly: For he is too cove­tous, that cannot be content with God. See Israels thankefulnesse, hee hath vow'd himself to the Lord, and the Lord is his God: [Page 133] his heart cannot brooke a desolation of the place where the name of God is cal'd upon: nor that they which serve at the Al­tar, should sterve at the Altar. In this descry the true Israelite from the counterfeit. Many saith Solomon would be coun­ted good doers, Prov. 20.6. but where shall a man finde a faithfull man? an Isra­elite indeed, that will stand to the Vow that Is­rael hath made? Away with those earth worms, those catch-polls, those caterpillers which make no reckoning neither of [Page 134] an house for God, nor of a Tenth for God, nor of themselves for God. His house they make a denne of theeves, his Tenth a sacri­legious pray: and them­selves the servants of Cor­ruption, and their Mam­mon their God. Are these Israelites indeed? In­deed they are the shame of Israel.

4 Fourthly, observe Is­raels confession, his hum­ble acknowledgement, expressed Gen. 32.10. O God (saith he) I am not worthy of the least of the mercies and truth, which thou hast shewed unto [Page 135] thy servant. Loe how the true Israelite in the feeling of his owne un­worthinesse is lowly in his owne eyes, and hum­bles himselfe before the Lord! The true Israelites that were found mour­ning for the abominati­ons of the people were signed with a letter, the last in the Hebrew Alpha­bet, to signifie that in hu­mility they take the low­est roome. Ezech. 9.4. See how Israel heere makes God his onely refuge: his mercy and truth his onely stay: that we may discerne the true Israe­lite [Page 136] to relye nothing up­on merit nor expect due recompence of desert, but only as Saint Basil saith, hath his hope in the mer­cies of God. If thou wilt carry thy Light safe, co­ver it with both thy hands: if thou wilt pre­serve the treasure of grace, let it be Thesau­rus absconditus a hid trea­sure, lest either the puffe of vaine-glory blow out thy light, or ostentation of pride bereave thee of thy treasure: if thou wilt have the Spirituall fire preserved in the hearth of thy heart, cover it [Page 137] with the ashes of Israels humility, I am not worthy of the least of Gods mer­cies. A way then with the proud Iusticiary Roma­nist, the ostentant Phari­sie, the enemies of Israels humility, the disturbers of Israel.

5 Fifthly, observe Is­raels resolution. Gen. 32.26. who wrastling with the Angel, resolved saying, I will not let thee goe before thou blesse mee. Behold the true Israelite wrastling with GOD, by Faith, by Prayer, by Pa­tience, having taken sure hold of him, cannot be [Page 138] divided: he is resolved that neither gaine, nor force, nor fraud, shall re­move his hold, nor sepa­rate his heart from the love of GOD: So the true Israelite Job: Iob. 13.15. If he kill me, I will still put my trust in him: Luk. 18 39. So the poore blind man being checked, cry­ed so much the more, O sonne of David have mer­cy on me! So the royall Pro­phet, My heart is fixed O GOD, my heart is fixed. So the worthy Anselmus: Come Lord Jesus, for now I desire not my feete but to seeke thee, nor my hands but to serve thee, nor my [Page 139] knees but to worship thee, nor my tongue but to praise thee, nor my heart but to love thee. Here is wisedome, let the true Israelite keepe his hold, none can blesse thee but he, therefore let him not goe before hee blesse thee.

6 Sixtly, observe Israels Integrity, his Zeale, his true love of Vertue and hatred of vice. When he comes to give his bles­sings, Gen. 49.3.6. re­membring the sinne of his eldest sonne, he gives him a token of disgrace: Reuben (saith he,) mine el­dest [Page 140] sonne light as water, thine honour is gone. Com­ming to Simeon and Levi, hee saith of them, Simeon and Levi brethren in evill: Into their secret let not my soule come, my glory be not thou joyned with their As­sembly. See here the pro­perty of a true Israelite, which brooks not sinne nor the dishonour of GOD, in his owne fami­ly, in his owne children, in his first-borne: where­soever hee finds sinne, without partiall affecti­on, he gives it his just disgrace, rebuke, and Curse. This is the Zeale [Page 141] of the Israel of GOD. O beloved, if the danger of sinne in our children, in our family, in our friends, in all men be such, that we may truely say of the infected heart as the children of the Pro­phets cryed out to Elisha, 2 King 4.40. O Master, Mors in olla: death is in the pot: death is in the house, the heart: except we could either worke a miracle, or else would play with their destruction, why should we cast in meale when wee have salt in our hands? It is not the mea­ly-mouth that can cure [Page 142] the deadly wound of sinne, but a sharpe proceeding to the wounding of the Conscience, and confu­sion of security. Observe hence also the faithfull and sound heart of a true Israelite, that by no means will have fellowship with wickednes, either by approbation, imita­tion or commerce. Into their secret (saith he) let not my soule come, my glory be not thou joyned with their assembly. We ought not to carry our selves indif­ferently unto the wic­ked, but as S. Iude Iude 23. saith, hate even the garment spot­ted [Page 143] by the flesh. O when I thinke upon the brood of that Romish Cockatrice, unnaturall traitors, a ge­neration of vipers, more fit for the halter than the Altar, that perfidi­ous assembly of false Ca­tholicks, I judge him false, no true Israelite to Church or State that in utter hatred of their im­pieties, doth not breake forth into Israels zea­lous integrity, Into their secret let not my soule come, my glory be not thou ioyn'd with their assembly.

7 Seventhly, observe Israels contempt of the [Page 144] world, his Pilgrimage on earth, who comming to Pharaoh and being asked of his age, answered thus, The whole time of my pilgrimage are an hundred and thirty yeeres, Gen. 47.9. few and evill have the dayes of my life beene, and I have not attained vnto the yeeres of the life of my fathers in the dayes of their pilgrimages. See here what recko­ning the true Israelite makes of this life: here hee is a pilgrime and a stranger, having (as the Apostle saith) no induring City here, but looking for one to come, whose maker [Page 145] and builder is God. If thou art not a stranger upon earth, Heb. 11 10. thou art no true Israelite: if thou hast set up thy rest here, thy state is miserable, for of such saith our Lord, Woe bee unto them, they have their comfort heere. Luk. 6.24. The dove that was sent out of Noahs Arke could not bee satisfied with the carrion that the Crow seaz'd upon, but finding no rest for the sole of her foote, hasted to the Arke againe. The true Israelites are so farre from being wedded to this world: and to the [Page 146] vile pleasures thereof, that they cry in their hearts with the Prophet David, Psal. 55.6. Oh that I had the wings of a dove, that I might fly and be at rest. Of this Pilgrims life speaks the Apostle, 2 Cor. 7.29. See­ing the time is short, it remaines that they which have wives be as though they had none, they that weepe as though they wept not, they that rejoyce as though they rejoyced not: they that buy as though they possessed not, they that use this world as though they used it not, for the fashion of this world goeth away: hence David [Page 147] prayes, Psal. 119.19 I am a stran­ger upon earth, O hide not thy Commandements from me! and hence Saint Pe­ter exhorteth, 2 Pet. 2.11. I beseech you as pilgrims and stran­gers, abstaine from fleshly lusts which fight against the soule. It is an undoubted truth, a true Israelite is a pilgrime. If then whilst thou dost walke here as a stranger thou beest con­temptiblie questioned with, as Jonas Ionas 1.8. by the ma­riners; Whence comst thou? where wast thou borne? where dwelst thou? what art thou? whither tend'st thou? comfort thy selfe [Page 148] with that testimoniall which the word of GOD doth afford every true Is­raelite. If it be asked whence they come? St. Peter answers, that they are a people set at liberty from the spirituall Egipt, that they should set forth the vertues of him that hath call'd them out of darknes into his marvelous light: 1 Peter 2.9. if where they were borne? Saint James shewes that they were borne from a­bove, Iam. 1.17.18. from the Father of lights, borne as saith Saint John, Iohn 1.13. not of blood, nor of the will of the flesh, nor of the will of man but of God, [Page 149] if where they dwell? Saint Paul answers, Col. 3.2.3. their conversation is hid with Christ in GOD, by affecti­on seekeing the things which are above, where Christ sits at the right hand of God. If what they are? Saint John answers that they are now the sonnes of God, and Saint Paul, 1 Iohn 3.2. the lights of the World. Phil. 1.15. If whither they goe? shall we say as CHRIST to his Disciples, whither they goe ye know, Iohn 14.4. and the way ye know? 'tis like then too many may say, we know not whither they goe, how then should wee know the [Page 150] way? therefore let the Apostle in the behalfe of all true Israelites declare their passage, I (saith he) follow hard toward the marke, Phi. 3.14. for the price of the high calling of GOD in Christ Iesus. Here then, whither they goe yee know, toward the marke: and for what, for the price of the high calling of GOD, and the way ye know, CHRIST IESVS. Thus in the imitation of Israel wee find seaven worthy ornaments of a true Israelite, viz.

1. Vpright plaines with­out fraudulent Policie.

2. Reverent religion without rudenesse.

3. Holy devotion with­out prophannesse.

4. Humble confession without pride.

5. Constant resolution without faintnes.

6. Zealous integrity without corruption.

7. A pilgrims life, so­ber Contentment with­out Luxurie, without love of the World. The true Israelite is discerned.

2. By exemption from fraud.

THere is a three-fold Fraud from which [Page 152] the true Israelite is free.

1. Fraus iniqua, the fraud of injustice decei­ving others.

2. Fraus stuha, the fraud of folly deceiving themselves.

3. Fraus impia, the fraud of impiety, decei­ving the Lord.