The true Israelite, or, The sincere Christian distinguished from the hypocrite. By Master William Andrewes, late minister of the word of God.

THE TRUE ISRAELITE.

Iohn 1.46, 47.

Then Nathaniel said: Can any good thing come from Nazareth? Phi∣lip said unto him: Come and see.

Iesus saw Nathaniel coming unto him: and said of him, Behold a true Israelite in whom is no fraud!

SAint Iohn, who alone among the Evangelists setteth downe the hi∣story of Nathaniel, hath from the forty verse

of this Chapter unto the end thereof, delivered unto us six speciall things concerning him.

[ 1] First, his Calling to the Faith of Christ, and that by the ministration of Philip.

[ 2] Secondly, his Com∣ming to Christ.

[ 3] Thirdly, the Commen∣dation that Christ gives him.

[ 4] Fourthly, his Confe∣rence with Christ.

[ 5] Fifthly, his Confession, and notable acknow∣ledgment of Christ: say∣ing, Thou art that Sonne of God, Thou art that

King of Israel.* 1.1

[ 6] Sixthly, his hopefull blessing in the promise of Christ made unto him saying 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.2 thou shalt see greater things than these.

Three of these are contained in the words now to bee handled. namely, Na∣tha∣niels

• 1. Calling.
• 2. Comming.
• 3. Cōmendation.

First, his Call, in these words, Come and see.

In his Call to Christ, two things are observa∣ble.

• 1 His prevention, he comes not of him∣selfe, but moved and excited by God.
• 2 His direction, hee comes not by him∣selfe, but guided by the hand of Philip.

1. His Prevention.

THAT Nathaniel comes not to Christ, but moved and stirred up by the preventing grace of God, shewes that the state and con∣dition of every man by Nature is such, that we

are found of God, be∣fore we seeke him: and moved by his grace, be∣fore we stirre unto him: So that each one of us may truely say of our selves with the Prophet David:* 1.3 I have gone a∣stray like a sheepe that is lost, O seeke thy servant! Wee are by Nature as the lost groat, fallen out of the hand of Gods favour by Adams fall: Wee are by continuall practice of our naturall errors, as the lost sheepe, that have wandred from God: and we are by re∣bellion, and wilfull neg∣lect

of Gods offered grace, as the prodigall and lost Childe, that have wantonned against God.

We are bound there∣fore thankfully to ac∣knowledge, and carful∣ly to maintaine the pre∣venting grace of God, which finding us lost un∣der the Fig-leaves of vain security, in the shadow of death: yet leaves us not, till we are brought to the tree of life, the Light of Grace and Glo¦ry. For though it be said onely, that Iesus saw Na∣thaniel comming unto him: yet hee was not a

bare beholder of his comming, but the Cause, the moover, the secret worker therof. Iesus saw Nathaniel comming, but he also saw his owne handy worke upon him, according to that speech of our Lord,* 1.4 Without me ye can doe nothing: Na∣thaniel being deceived in the apprehension of Christ, as meere man, asked him, vnde me no∣sti? Whence knewst thou me?* 1.5 to whom the Lord replied: Before that Phi∣lip cal'd thee when thou wast under the figge tree, I saw thee O Nathaniel,

if the Lord had not knowne thee, thou had'st not knowne thy selfe, not knowne him, not knowne heaven! If the Lord had not seene thee first with the eye of mercy, thou hadst never seene him with the eye of faith. So beloved, before Gods messengers call us from the darknesse of sinne and ignorance, to the marveilous light of Grace and truth: the Lord saw us in our danger, lying as it were at the gate of hell, full of sores, full of sinnes, uncovered, uncu∣red, unpityed, accor∣ding

to that of David,* 1.6 there was no man that would know me, no man that cared for my soule. He then saw us with the eye of mercy, and had compassion on us, and decreed concerning us to give deliverance, ac∣cording to that charge to his messenger,* 1.7 Deli∣ver him, that he goe not downe into the pitt, for I have received a reconci∣liation. If then the Lord know us, if the Lord see us, with this preventing gift of Grace, whilst we imbrace the same, wee are so moved, that wee

doe not onely come to see Christ with Natha∣niel, nor long only with the Greekes saying: Wee would faine see Iesus!* 1.8 But as the faithfull soule speakes,* 1.9 wee runne after him in the sweet savour of his Oyntments, and so runne that wee obtaine the Saviour: yet having ob∣tained, we humbly re∣member that saying of the Apostle Paul, what hast thou that thou hast not received.* 1.10 O tu eccle∣sia saith Saint Austine, O thou Church,* 1.11 O thou Israel without fraud, if thou art now an holy

people, and hast knowne Christ by the Word of the Prophets and Apostles, as Nathaniel knew him by the guidance of Phi∣lip: yet miserecordia sua ante te vidit, quam tu eum cognoseres, cum sub pec∣cato jaceres, with his mer∣cy he saw thee, before thou knew'st him, when thou layest under the burthen of thy sinne, where this is not confessed, and the Glory of our Convertion not given to the preven∣ting Grace of Christ, there is not the true Is∣ralite, but the fraudu∣lent, and proud-hearted

Pelagian. An injurious ingratefull fraud it is, to arrogate that to our selves which wee have of the meere good∣nesse of our Lord: there∣fore in the feeling of the Lords mercy upon us, & remembrance of our desperate and lost estate, Let us thankefully say with the Prophet David, Not unto us,* 1.12 Lord not unto us, but to thy Name bee the glory.

2. His Direction.

AS yee have heard how Nathaniel was prevented by a merci∣full Call from God: so next heare how hee was directed by Philip as a faithfull guide! In which two things are remarkable.

• 1 The Power of his Dire∣ction.
• 2 The Manner of his Dire∣ction.

For the power of it, wee are to know that God hath appointed the ministeriall direction as an Order for the work∣ing of faith, sanctifying the preaching of the Word to bee the Power and Wisedome of Christ to salvation: according to that in St. Iohns gos∣pel:* 1.13 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,* 1.14 and the word of his grace, which is able to build fur∣ther: who therefore cals the Gospel the word of

Gods grace, not onely be∣cause it is a gracious word, full of comfort to the penitent, contrite, and borken heart, but be∣cause it is the Instru∣ment or meanes whereby God conveies his grace to the faithfull hearer. Hence Saint Peter ex∣horteth:* 1.15 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 present∣ly, therefore let every man bee swift to heare:* 1.16 And

Saint Paul by that que∣stion of his. How shall they beleeve unlesse they heare?* 1.17 Doth manifestly approve the word as the Instrument of faith. And therefore in his Epistle to the Galatians,* 1.18 he calls the ministry of the word, the hearing of faith, say∣ing: received ye the Spi∣rit by the worke of the Law, or by the hearing of faith? [ 1] Let us then acknow∣ledge Gods Order for salvation, and that the [ 2] Church is tyed to the di∣rection of the word: let us magnifie Gods Ordi∣nance; [ 3] and not basely e∣steeme

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, ef∣fectually, infallibly, mo∣veth 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 ne∣ver lost, so that we take

heed how we heare, and neglect not so great sal∣vation. For as in recei∣ving the holy Sacrament of our Lords body and bloud, if wee doe not set a barre against the grace of that by a pur∣pose to continue in sin, we doe infallibly partake of the spirituall food to e∣ternall life: So in the hea∣ring of the word we have assured certainety to re∣ceive the gift of faith, unlesse by our idle and wanton neglect, it falls out that the Pearle is cast before swine.* 1.19

2. The manner of the Direction.

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

• 1 The Charity of Na∣thaniels guide.
• 2 The Prudēcy of Na∣thaniels guide.
• 3 The Fidelity of Na∣thaniels guide.

His Charity appeares in desiring speedily to

impart unto others of that good, which hee himselfe had received: Philip was no sooner cal'd himselfe, but hee cal'd Nathaniel: no soo∣ner had hee experience of the heavenly and in∣corruptible treasure, and tasted how gracious the Lord was, but he endea∣voured to communicate the same to Nathaniel thas hee also might re∣joyce in God his Saviour. And it is observable how Cheerefully, Philip proceeds in this busi∣nesse: as a man surpriz'd with Ioy, ravisht with

Contentment, in the voyce of exultation, his heart as it were leaping for joy at his new-found treasure, breaks forth in∣to these words:* 1.20 We have found him of whom Moses spake and the Prophets, Ie∣sus the son of Ioseph of Na∣zareth. It is a specious mark of Gods children to be cheerfull in speaking good of the name of Christ, and Carefull to ac∣quaint others with that happy good which them∣selves have found. And like as the leprous men having eate and drunke and enrich't themselves,* 1.21

when they considered the multitude of the Ci∣ty of Samaria ready to dye for hunger, they ha∣ving enough, were tou∣ched 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, con∣sidering the multitude of sinfull 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 can∣not but speake the things which wee have heard and seene:* 1.22 * 1.23 for the love of Christ saith Saint Paul constrains us.

[ 2] Secondly observe Phi∣lips prudency and Wise∣dome how hee supprest the carnall Curiosity of Nathaniel, which indeed commonly is an impedi∣ment to the Simplicity of Faith and Devotion, which the godly have in Christ Iesus. Philip ha∣ving told him him of Ie∣sus the sonne of Ioseph of

Nazareth, he with a cu∣rious 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 Na∣thaniel under thy Fig∣tree, pleasing thy selfe with thy curious fan∣cies, offended with the basenesse of Nazareth, but Come and see, that by experience thou mai∣est 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 homeli∣nesse of Gods ministers, those earthen vessels, which conveyes to us the spirituall and heaven∣ly treasure, than to take Philips counsel, come and see! Though many times under thy figge-tree, in the middest of thy plea∣sures, thou sitt'st and mak'st but a jest of Na∣zareth, 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 trea∣sure, than respecting the meannesse of the Vessel: for as Saint Austin saith well, Quid prodest clavis aurea, si non aperiat quod volumus &c. What pro∣fits a key of gold if it can∣not open that which we de∣sire? 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 great∣nesse of Niniveh, with a fearfull dissolution, down∣fall,

destruction? or what hurts little Bethlem, de∣spised Nazareth, simple Galilee, with the conso∣lation of Israel, the light of the Nations, the Sa∣viour of the world? O that wee were wise! soone would we content our selves with Naza∣reth, 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 ob∣jection and curious que∣stion: yet he can bring him to Christ, the way, the Truth, and the Life,

and that sufficeth. But the Apostle hath fore∣told us of the wanton∣nesse of these times, which are too much stai∣ned with Nathaneels cu∣rious exception. Can any good thing come from Na∣zareth? Now all Truth with many must come from Rome, where in∣deed there is scarce roome for any Truth. But the grace of Christ is tied neither to place nor person.* 1.24 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 ad∣mirers of place and Suc∣cession than this. Can a∣ny good thing come from the North? from Geneva? from Basil? Truly,* 1.25 every good and perfect gift comes from above, from the Fa∣ther 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,* 1.26 what will this Babler say? and ha∣ving their eares itching, after their owne lusts, get unto themselves an heape of teachers.* 1.27 Phi∣lip cannot content them, although hee can lead them to Christ. Gregory Nazianzen in his O∣ration against the Euno∣mians, saith that there are certaine which not only have itching eares, as Saint Paul foretold, given to Novelty and Cu∣riosity, but also itching Tongues, pratling against

the Prelacy, against those which are in Authority: and itching Hands not contented with their owne portions, but fin∣gring 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 affe∣ctation 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 dis∣cerned by the great and small spotts of separation, singularity, vanity, which they have got by the cunning of some Shep∣heards, that laid party-co∣loured 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 Conver∣sion, 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 cou∣rage. 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,* 1.28 even as I am of Christ Iesus, and encourage their people with Abimelech, Iudg. 9.48.* 1.29 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,* 1.30 but of a ready mind: not as Nathanaels Lord, but as his Leader, his En∣sample,

his Patterne. Ma∣ny shew the good things of God to the people, but yet like Moses on the top of Pisgah that be∣holds the good lād a far off:* 1.31 Many learnedly set forth the blessings of God in Christ, and the paths that lead thereun∣to, but sitting them∣selves 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 in∣couragement. These mes∣sengers ought to take heed most carefully, least that of the Prophet Esay be verified of them, Esay 59.5.* 1.32 They hatch the egges of the Cockatrice, and weave the webb of the Spider. The egge dan∣gerous, 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 loath∣some conversation of uncleane men, whose ex∣ample of life is offen∣sive 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 corrupti∣ons of the World, the Mi∣nisters conforming and

fashioning themselves to the ryot, excesse, sen∣suality 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 weigh∣ty calling of the mini∣stry, though thou hast an Angels tongue, yet thou art but as harsh-sound∣ing 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 Lu∣cullus, and yet speaking like Cato. But as Nazi∣anzen said of Basil, sit tonitrum oratio tua, ful∣gur 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 recei∣ved, the other left, Za∣cheus 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 com∣ming to Christ, in these words, Iesus saw Natha∣nael comming.

In Nathaneel his com∣ming to Christ foure things may bee obser∣ved.

• 1. His Consent hee coms with∣out resistāce.
• 2. His Speede hee coms with∣out delay.
• 3. His Truth hee coms with∣out fraud.
• 4. His Success hee coms with∣out losse.

1. His Consent.

NAthaneel having a call from God, a direction by Philip, doth not resist either by ex∣cuse or frowardnesse, but freely, willingly, re∣solutely, 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 Natha∣nael comming unto him as a true Israelite, if the Father had not drawne him by secret and effe∣ctuall perswasion: yet if Nathanael had wanton∣ly 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 harde∣ned in our hearts through the deceitfulnesse of sinne: or as Saint Stephen saith of the Iewes,* 1.33 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 effectual∣ly worketh, and the con∣sent of the will which striving against diffi∣dence and sinne, endea∣vours to yeeld unto the

counsell of Gods Word, & motion of the Spirit. If we should dreame as the Manichees and the Ana∣baptists of the power of the holy Ghost, carrying us unresistably without any action of ours, with∣out endeavour and la∣bour in the exercise of Prayer and hearing the Word, the ministry of the Gospel should be need∣lesse, and there could be no conflict in the mind, no thirsting, no conten∣ding to lay hold on God. Hence St. Basil saith wel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, onely resist not being

called, consent being moved, endeavour be∣ing 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 pur∣pose speaks Saint Chryso∣stome, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whom the Lord draws he draws consenting: that is not giving himselfe to idlenesse and neglect of endeavour: but ha∣ving the voice of the Gos∣pel, and the inward moving of the Spirit, labours against the sa∣vour

of the flesh to de∣light in God.

So yee see a Cōnexion of these three, preventi∣on of Grace, direction of the Word, and consent of the Will in the worke of our conversion: accor∣ding 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 foun∣taine 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 me∣rits! 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 Holo∣caust or whole burnt-offe∣ring of which all was given to God, nothing reserved either for priest or people: and the offe∣ring 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 three∣fold worke: The worke of Redemption, the worke of Ministration, and the worke of Conversion. In the worke of Redempti∣on all is given to the Mediatour, to the bloud of Christ as the onely price of our redemption, no∣thing to the Priest or people: In the worke of Ministration part is gi∣ven

to God, part to the Priest, but nothing to the people: the consecra¦tion and sanctification of the worke unto God, the execution to the Priest: But in the worke of conversion part is gi∣ven to God, preventing by grace and effectuall perswasion: part to the Priest, directing by coun∣sell, by instruction: and part to the people con∣senting by will. For if the will of man were ut∣terly idle in our conver∣sion, 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 Na∣thanaels consent: now observe the hast and speed which hee makes to have experi∣ence of the Lord: Hee is called, and he comes at the first call, hee ob∣serves the time of his vi∣sitation without delay. He is now called; if hee

dally out so gracious oc∣casion, hee knowes not whether he shall be cal'd againe or no. For as Gregory the great well noteth, Qui promisit poe∣nitenti veniam, non promi∣sit peccanti crastinum: though God hath pro∣mised 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 mat∣ters wee can say, delay breeds danger, and oppor∣tunity

is precious accor∣ding to that of the hea∣then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hesiod. opportunity is the best thing: If wee were truely wise, wee would have a care, not to drive away the acceptable time of our salvation, but as the Apostle counsells, to redeeme the time, because the dayes are evill: and to thinke that if delay be dangerous in the baser, it is madnesse to use it in the best things: The Lord Iesus beholding Ierusa∣lem, foreseeing her de∣solation, lamenting her misery, declares the

cause of it in this speech, Because thou knew'st not the time of thy visitation.* 1.34 So the Holy Ghost as∣cribes the captivity of the Israelites to their neg∣lect and contempt of the Lords call.* 1.35 The Lord God of their Fathers sent his messengers unto them, ri∣sing early and sending, for he had a compassion on his people, and on his habitati∣on: But they abused his Prophets, and made a mocke of his messengers, till the wrath of the Lord was against them, and that there was no remedie. The wasting of Israel by

the Egyptians is also as∣sign'd to the abusing of Gods grace offered.* 1.36 Hast not thou procured this unto thy selfe (saith the Pro∣phet) because thou hast for∣saken the Lord thy God, when hee led thee by the way? marke how the Lord aggravates their sinne, by reproving their ingratitude, name∣ly in that they then for∣sooke the Lord even when he was their guide and leader. O how feare∣full is that commination of Saint Paul!* 1.37 The land which drinkes in the raine that falls oft upon it, and

brings forth hearbs meete for him by whom it is dres∣sed, receiveth blessing from God, but if it bring forth bryars and thornes, it is reprobate, neere unto cur∣sing, whose end is to be bur∣ned. That we are a land which have often recei∣ved the spirituall raine of Gods Word, cannot be denyed: whether wee have brought forth fruits meete for him by whom we are dressed, our lives may testifie: sure I am, that whosoever being dressed by the ministry of Gods word, doth bring forth still bryars and

thornes, injurious and noysome workes, is cer∣tainly neere unto cur∣sing, and his end to bee burned. The same raine hath divers effects ac∣cording to the variety of the subjected matter: The clay is pierced and softned, and made fruit∣full: the sand is pierced, but not softned, and re∣maineth barren: the stone is neither pierced, nor softned, nor yeelds any hope of encrease. What mould our hearts are made of our workes demonstrate. There is but a little veine of the good

earth the fruitfull clay: Ceremonious religion, lip-labour, show of godli∣nesse without the Truth, showes too much of the sandy barrennesse: but sa∣crilegious prophanenes, obdurate rebellion, un∣gratefull contempt of Gods grace in these times argues that stony ground, where the heavenly raine runnes off, as fast as it falls on. How neere we are unto cursing for tur∣ning the grace of our God into wantonnesse, many will not see being blinded with their lusts. An unwise man saith Da∣vid

doth not understand this,* 1.38 and a foole doth not regard it: the godly wise prevent the curse, but as the heathen man said wel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hesiod. the foole will not perceive till he smart for it.

3. His Truth, or Sincerity.

YE have seene the Hast; observe the Heart of Nathanael, hee comes (even in the judg∣ment of Christ himselfe that discernes all com∣mers)

as a true Israelite, seriously, without fraud: having an earnest desire to see the Glory of Israel. He hungers and thirsts af∣ter righteousnesse, and it is the very joy of his heart to heare of his Saviour. Such is the truth and sincerity of all Gods people, who come into the presence of God, in the hearing of his word, and prayer, as men that feele their extreame need of Gods blessing, of the grace of Christ, and so affected with God and his goodnesse in Christ, that each one of them

in his heart, saith with the Prophet David, Whom have I in heaven but thee, and who is it in earth that I desire in cōpa∣rison of thee! Thou O God, art the thing that I long for. There be too many farre from this serious and sincere comming un∣to Christ. Many come unto Christ with preju∣dicious conceit, stiffely holding their fore-con∣ceav'd opinions against the Truth, resolved to maintaine them against all the Counsell of God. Some againe with a de∣sire of novelty, like unto

the Athenians, that gave themselves to nothing but to heare or tell some newes,* 1.39 who seeke not the word of God as a power to save their soules, for that is rejected as old stuffe; but some new straine of wit, some curious con∣ceit to tickle the eare. Let but some Eutrapelye, some fine-turn'd phrase, or acute tricke of wit drop from the Preacher, and these take them up as the Manna from Hea∣ven, with admiration and great contentment. O the wanton childish∣nesse of our times! As if

such chaffe, such frothe, such smoake, could feed the soule. Such vainely conceited commers had rather have a shell, a shale to play withall, than the meate, the ker∣nell to give strength un∣to the Heart. Some a∣gaine come with a mind to calumniate, to con∣tradict, to carpe at the word, like the froward Iewes, Acts 13. Many with a politique and proud mind, who are so ravisht with the admira∣tion of their owne wise∣dome, and carnall reason, that they loath the

homelinesse and plaine∣nesse of the Gospell, and despise the Counsell of God against themselves, as did the Pharisees, Luk. 7. If thy heart be stuft with such fraud, no mer∣vaile if thou com'st of∣ten to no purpose: no mervaile if the wisedome of God enter not, and thou find no blessing.

So necessary is the disposition of truth and sincerity, in every one that comes to God, that he ought to examine his soule, and call his heart to account in every a∣ction of religion how it

stands affected in upright∣nesse of intention to that businesse, for it is feare∣full to dally with God, and foolish to trifle in the matter of our salva∣tion, and dangerous to thrust in with a false heart.

4. His successe.

BVt as wee have ob∣serv'd how Natha∣naels heart was disposed with truth in his com∣ming: so let us consider

of the happy successe of his labour. As he comes without fraud, so hee comes not without fruit, he comes not in vaine to Christ, it is no lost la∣bour, such heart, such hope: It is impossible that a true-hearted cōming, should goe without a blessing: First, now ha∣ving seene and had ex∣perience of that, to which Philip invited him, he hath forgot his curious objection, and breaks forth into an ear∣nest, free, and honoura∣ble confession of faith, saying, Master, thou art

that Son of God, thou art that King of Israel. O strange! whence Natha∣nael made a question if any good could come, thence hath he found a good so infinite as is con∣fessed to be his Master, his King, his God. A wonderful change, from the doubt of any good, to the confession of the Son of God! Thus oftentimes our mindes being obscu∣red, whence wee looke for most, wee finde the smallest good, & whence wee thinke least, comes the greatest benefit. Though Naaman the* 1.40

Syrian brag'd of his A∣banah and Pharpar ri∣vers of Damascus, yet he found that good in little Iordan which hee could not have in all the ri∣vers of the world: A∣gaine, see how Nathana∣els comming and seeing hath got a victory over his curiosity and vaine ex∣ception at Nazareth; Experience hath wrought that in him, of which Philips tongue was not able to informe him. Philip taught him well, directed him wisely, but the Honour of the victo∣ry is reserv'd for Philips

Master. It is the part of a good teacher, saith one, docere, delectare, flectere: to teach, to delight, to perswade: vpon which words saith Saint Austin, docere necessitatis est, de∣lectare Iucunditatis, fle∣ctere victoriae: to teach is the worke of necessity, to delight, a matter of com∣fort, but to bend, move, and perswade the minde, is the Honour of Victory. Such a power Nathanael found in the words of Christ, that hee might truly say, Never spake a∣ny man like this man: for by his speech Nathanael

got, not onely know∣ledge and contentment, but also victory: so that he might say of himself, as the Romane Comman∣der sometime wrote un∣to the Senate, veni, vidi, vici, I came, and saw, and overcame. O that the fruit and profit of our comming might be such; that in the power of the Word of God, we may so overcome the lusts of the flesh, so breake asunder the snares of the Divell, and with full purpose of heart cleave unto the Lord, that wee may also truly say, Wee came, and

saw, and overcame!

Secondly, Nathanael got more by comming and seeing, than his guide did or could then shew him: So that as the Queene of Saba said of Solomon and his royalty, that the one halfe was not told her, which yet she com∣ming and seeing did finde: So the better halfe was not told by Philip, which yet Nathanael found by comming and seeing. Phi∣lip told him indeed, Wee have found Iesus the sonne of Ioseph, of Nazareth: but Nathanael more di∣vinely, Thou art that

Sonne of God, thou art that King of Israel. Phi∣lip preach't him the sonne of Ioseph: Nathanael found him the Sonne of God: Philip told him of a Citizen of Nazareth, Nathanael found him the King of Israel. Philip spake of the forme of a servant, Nathanael found the better halfe the ma∣jesty of a Lord. Such be∣nefit have all they which come without fraud, and finde by experience the Grace of Christ. For in the feeling of the comforts of God, we find much more than can be

told us or expressed by us.* 1.41 I have heard of thee, [ 5] saith Iob, by the hearing of the eare, but now that mine [ 6] eyes sees thee, I abhorre my selfe in dust and ashes: So the children of God may truly say, We have heard of the Lord Iesus Christ, by the hearing of the eare, but now that hee dwells in our hearts by faith, now that we see him, and know him by expe∣rience, wee abhorre the lusts of flesh and bloud, yea wee have judged all things but losse, and doe count them but dung that wee might possesse

Christ. Hence saith Ber∣nard, O Iesu, spes poeni∣tentibus, quam pius es pe∣tentibus! quam bonus te quaerentibus! sed quid in∣venientibus? O Iesu the penitent mans Hope! how loving art thou to those that desire thee, how good to those that seeke thee, but what to those that find thee? what but that which Nathanael found him, the Sonne of God, the King of Israel? what but that which Thomas found him, My God and my Lord?* 1.42 what but that which wee all finde him, The rest for our

soules,* 1.43 that Lambe of God which takes away the sinnes of the world, and that great, good, and on∣ly Shepheard of our souls, thorow whose bloud the everlasting Covenant is sealed unto us.* 1.44

Thirdly, Nathanael by his comming got a hopefull blessing, a com∣fortable promise, That hee should see greater things than those. So deals God with all his chil∣dren, by giving them the earnest of their inheri∣tance, hee sealeth them unto the day of their re∣demption, and concludes

them under hope of fu∣ture blessings, that they may bee incouraged to goe on cheerefully, and to continue faithfully in their profession: We are now the Sonnes of God,* 1.45 it appeares not yet what wee shall be, saith Saint Iohn. We have now milke, we have now strong meate, but there is a Manna that is hid, reserved for us. We have now com∣fort in the forgive∣nesse of our sinnes, glory in the testimony of a good conscience, protecti∣on from the danger of our enemies, but yet the

promise of entring into our Masters joy, addes unspeakeable content∣ment, and we are much mooved with this hope∣full blessing; Yee shall see greater things than these. And is the experience of Christ thus full of pro∣fit and blisse? what folly and madnesse is it in men therefore to be so wed∣ded to their Fig-tree, the deceiveable lusts of sin, that when they have runne, and seene, and tri'd all the courses of the world, yet they must say with that heathen man, Omnia fui, sed nihil pro∣dest,

I have beene of all ranks, but I am nere the better? What shame is it, that our negligence of divine things, our wil∣fulnesse should bee such, that the Lord com∣plaines saying: and yet ye will not come unto me, that ye might have life. Ioh. 5.40. O whither doe yee wander yee sinfull sonnes of men? ye have no whi∣ther to goe but to Christ, no way but by Christ, if ye will find rest for your soules.

2. Commendation.

Nathanaels praise and commendati∣on come now to be ob∣served, contained in these words,

Iesus said of him: Behold a true Israelite, in whom is no guile.

Concerning which, three things may bee considered:

• 1. The Author of this praise.
• 2. The Manner of this praise.
• 3. The Matter of this praise.

The Author: Iesus said of him: he said it of him, that knew what was in him: and none could say that of him but hee that searcheth the heart. It is peculiar and proper to the Lord so to praise. The conscience of man is Gods secret Arke, into which to assay to prie is audacious presumption, which to touch with hu∣mane censure is impious arrogancy. Therefore the

Apostle speaking of the inward Iew,* 1.46 of the Cir∣cumcision of the heart, in the Spirit, not in the letter saith that the praise therof is not of men, but of God. Hence observ the variety of the Lords speech con∣cerning his people, For first he speakes to us: ac∣cording to that in Saint Matthew,* 1.47 Come unto mee all yee that bee weary and heavy laden, and I will ease you: and in the Gospel of Saint Iohn 7.37. If any man thirst, let him come unto mee and drinke. O mercifull and liberall speech! Next he speakes

in us: according to that of Saint Paul, 2. Cor. 13.3. Doe you seeke experi∣ence of Christ that speaks in me? For which voice David prayeth thus;* 1.48 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 Fa∣ther Iesus Christ the righ∣teous. 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. Bles∣sed is that man may heare the Lord Iesus say

of him, Behold a true Christian.

2. The Manner.

IN the manner of Na∣thaneels commendati∣on 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 un∣to 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 can∣not 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 a∣ction 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 quae∣ritur Iesus propter Iesum: scarcely is Iesus sought for Iesus sake: the false∣hood 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 ceremo∣nious professiō, the Lord may say that he sees ma∣ny comming, yet indeed few comming unto him.

[ 2] Secondly, this praise is given 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 spa∣ringly, and of a good man not greedily to heare his owne praise.

[ 3] Thirdly, this praise is given 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 openly

and in publike in the au∣dience of many. The Lord is not asham'd to take notice of his poo∣rest servant: openly to acknowledge and ho∣nour his meanest profes∣sor. Here have we spe∣cimenfuturae retributionis, the very Image and token of our future recompence, according to that of Christ, Mat. 6.4. Thy Fa∣ther that seeth in secret, he will reward thee openly. Let us endeavour to a∣bound 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.

[ 4] 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 cer∣tainty of knowledge: we hope well of many, wee can point out none. We leave them to be discer∣ned and pointed forth by that finger that

made them.

[ 5] Fifthly, this praise is according to the truth of the thing in him: for Ie∣sus 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 be∣hold the things which are just, should be obscured with Error, Vanity, or Partiality. For as Saint Iohn saith,* 1.49 He that doth righteousnesse, is righteous, so the man which is righ∣teous indeed is so accoun∣ted before God, and no other. Think'st thou that the Lord will account

the hypocrite, the wan∣ton, 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 imputa∣tion.

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,* 1.50 whosoever af∣firmeth 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 San∣ctification 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 in∣deavour no longer to serve sinne, but to please God in all things: Be∣fore the preventing grace of GOD comes, which makes us to walke com∣mendably 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 Mephi∣bosheth,* 1.51 by some grievous fall: and having present

grace, he that stands su∣rest may cry with Da∣vid, my foot had well-nigh slipt: and the truest Isra∣elite, that striveth to walke with God in up∣rightnes,* 1.52 is lame, like Ia∣cob 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 ap∣peare 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 rayment that his filthy na∣kednes appeare not, hath yet a moath in his gar∣ment. He that turnes his back to the Sunne hath his shadow before him: and he that lookes up∣on the Sunne, though his Shadow be not before him, yet he hath a sha∣dow. He that looks not upon Christ hath no cō∣fort, his sinne being ever before him to torment him: and he that lookes upon the Mediatour, though his sinne be not before him by way of hor∣rour; because there is no

condemnation to those that are in Christ Iesus, yet he is not without sinne dwel∣ling in him, though not raigning over him. So farre is Nathanael from the praise of perfection, that as Origen saith, the just man lives rather in the shadow of vertue than in vertue it selfe. There is an insufficiency in the best men. Hee that is soundest is not without concupiscence, which is as it were naevus in cute, a spot in the skinne, which though it endangers not our health, yet it takes away our beauty: so

that of no man living can that be verified spo∣ken in the Canticles. Thou art all faire,* 1.53 O my love, and there is no spot in thee, unlesse it be meant of the spots of worldly corruption, injustice, in∣temperance, prophan∣nesse, concerning which St. Iames saith, that pure religion causeth a man to keepe himselfe unspotted of the World:* 1.54 the soun∣dest Israelite is not with∣out the difficulty of ten∣tation, which is as it were morsus in calce, a nibling at the heele, a bruising, and weakning of our

strength, so that a man cannot pull on the shooes of the preparation of the Gospell of peace without some pinching, paine, and difficulty. Nay the best man is not free from infirmity, igno∣rance, negligence, passi∣on, which is as it were morbus in corpore, a hid∣den disease, a sudden fit of distemperature, which though it doth not make it deadly sicke be∣cause our heart consents not to the evill, yet it makes us farre from the perfect soundnes which needs not the Physitian.

Seventhly, this phrase is spirituall, not accor∣ding to the savour of carnall vanity. Christ doth not say of him, Be∣hold a man skilfull and learned in the Lawes, and yet St. Austin calls him eruditum ac peritum legis a learned man. But behold a true Israelite in whom is no guile: Here is no men∣tion made of Nathanaels learning, or of any out∣ward parts, but that which Christ commends in him is the sincerity of his heart, the truth of his religion, and his upright intention in comming

to him.* 1.55 Therefore God speakes by Solomon say∣ing: My sonne give mee thy heart! the Lord cares not for thy head be it ne∣ver so witty: nor for thy face be it never so beauti∣full, nor for thy tongue bee it never so eloquent, that which God loves and commends in a man is the truth of profession, according to that of Da∣vid, Psal. 51. Thou requi∣rest truth in the inward parts: and againe, The Lord taketh no pleasure in any mans legge,* 1.56 but his de∣light is in them that feare him, and put their trust in

his mercy. So Solomon speaking of the woman saith, Favour is deceitfull,* 1.57 beauty is vaine, the woman that feareth the Lord, shee shall be praised.

Eighthly, this praise is by way of admiration: Ecce! behold, shewing that a true Israelite is the wonder of the world, a rare and excellent per∣son. So speakes the Pro∣phet Esay 8.18. Behold I, and the children which the Lord hath given mee as signes and wonders in Is∣rael. And yet this praise is common to all the Is∣rael of God: for though

in respect of the measure of Gods grace there bee extraordinary gifts, and one Israelite excells ano∣ther, and though in re∣spect of the world, this froward nation, the true Israelite shines as a light rare and supernaturall, yet to be a true Israelite, without the guile of a false heart in the profession of religion is so com∣mon, that all the people of God, every man that is saved is adorn'd with that praise: T'is no pre∣rogative in Nathanael, but the generall praise of all Christians in∣deed,

to bee true Israe∣lites.

Hence obserue two things,

• 1. The Honour of praise
• 2. The Rule of praise

The Honour of praise is,

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

1. Of God.

FOr whatsoever ap∣plause the wicked have amongst fooles and flatterers, yet they shall never have the Honour

of the sonnes of God: their names shall wee,* 1.58 the Lord will not make mention of them within his lippes. Onely the true Israelite shall have his name con∣fest before the Father and his Angels. No contume∣ly, no reproch in this world can discourage the minde of him that hath the honour of this testimony. Let the Iewes thinke and speake of Christ what they will, that voice from heaven sufficiently honours him, This is my beloved sonne in whom I am well plea∣sed.* 1.59 What though vile

wantons make a jest of the servants of God, and disgrace them with names of scorne, yet the holy Ghost hath graced them with sufficient Ho∣nour, whilst hee makes their hearts his temple, sealing them to salvation, whilst hee speakes in them comfortably, and Christ of them honou∣rably.

2. For Truth.

FOr what wouldst not thou have true? thou desirest a true wife, a true friend, a true ser∣vant. Dost thou affect that in another which thou regard'st not in thy selfe? know that thy pro∣fession makes thy soule the Lords Spouse his ser∣vant, his friend: for eve∣ry soule is either Gods wife or the devills Con∣cubine.

Now what more precious than Truth in the Spouse of Christ? what more necessary in the Lords servant? what more honourable in the friend of God.

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

soule, I am thy salvation, I am glad to heare it: If it please the Lord to say of me, Behold a true Isra∣elite, his testimony car∣ries honour and comfort. But of my selfe let mee say with the Publican,* 1.60 O Lord be mercifull to me a sinner,* 1.61 and with the A∣postle Paul 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, O wretched man that I am! what lost the Apostle Paul by saying of himselfe, Christ came into the world to save sin∣ners, of which I am the chiefe? what lost Saint Iohn the Baptist by coun∣ting himselfe unworthy

of the meanest office a∣bout Christ,* 1.62 even to un∣loose the latchet of his shoe? In the judgement of Christ the one was nere the lesse a chossen vessell,* 1.63 the other the greatest man that ever was borne of a woman.* 1.64 What can I loose by taking the lowest roome, if the Lord say Amice ascende superius,* 1.65 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 can∣not stay the Lords lea∣sure,

but in the height of Pharisaicall pride fall to valuing, to praising of themselues and despi∣sing others, forgetting the hand-writing against Baltazer,* 1.66 Thou art weigh∣ed in the ballance and found to light; pondus me∣um amor meus non lingua, saith Saint Austin, tis the truth of my heart, not the vehemence of the tongue that is of mo∣ment and weight in Gods tryall. Selfe-praise is the fruit of Folly, Se∣curity, Pride, Vnthanke∣fulnesse, Selfe-love: for he that praiseth himselfe,

either considers not the glory of perfect vertue,* 1.67 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 se∣cret sinnes, under bur∣then whereof David praies,* 1.68 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,* 1.69 which being perfor∣med, leaves yet the doer as an unprofitable servant,

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,* 1.70 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 no∣tice wherein hee is ex∣ceeded 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 de∣vise nothing. By the

corruption of Nature let us say we are enemies:* 1.71 by the grace of Adoption, say: Wee are sonnes by neerenesse of coniunction to Christ, say:* 1.72 We are bre∣thren by familiarity of love, say: We are friends:* 1.73 by tendernesse of Christ his protection over us, say: We are his spouse,* 1.74 by con∣dition and covenant of our profession, say: We are servants, and by true ac∣knowledgement of our wants and insufficiency, say, Wee are unprofitable servants;* 1.75 let the Lord find that we are without fraud: let the world see

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 hu∣mility of mind, because the poore in Spirit are bles∣sed, Mat. 5.

[ 2] Secondly, the rule of praise is to speak in Truth, without flattery or parti∣ality. 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 Pha∣risie: Iohn the Baptist did not salute them as True

Israelites, but thus,* 1.76 O gene∣ration of Vipers! It had not beene fit for Saint Paul to have graced E∣lymas with this testimo∣ny, when as he was full of all subtilty and mischiefe,* 1.77 the childe of the Devill, and enemy of all righteousnesse. As charity is not suspi∣tious, so it is not sot∣tish: and where appa∣rant wickednes is, there ought not to be the daw∣bing of untempered flattery. Therefore it is well said by Elihu in the Booke of Job: I will not accept the per∣sons of men,* 1.78 nor give titles unto men, least my maker

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 exte∣nuate the commendable deeds of any by envious destraction. The sinners Oyle, though bright and sweet, yet is slippery and vayn, and becomes not a∣ny 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 accor∣ding to the vanity of

worldly prayse, which neither aymes at a spiri∣tuall 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 world∣lings praise where they think to make use of a man: some out of feare making way for security, so weaklings prayse to a∣voyd oppression: some out of affection, making way for consort and idle fellowship, so schismaticall sectaries, so good fellowes

praise: some in tongue and show onely, making way for friendship, so flat∣terers praise: some praise to be praysed againe, making way for glory, so fooles praise: some praise either the forbid∣den 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 weigh∣ed are but Smoake, when they are embraced are but shaddowes, ho∣nour, wit, riches, beau∣ty, proportion, noble∣nesse,

strength, are the wonders of the world, but the true Israelite whom heaven honoureth, the Angells guardeth, the Glory of Christ is neglect∣ed, 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 proportio∣nate than hee that beares about in his body the marks of the Lord Iesus, none

more strong than the true Israelite that pre∣vailes with God.

[ 4] Fourthly, in the rule of praise observe that it ought to be in the dis∣cretion of charity, more ready to incourage by praising the good, than to grieve by publishing defects: Though Natha∣nael had imperfections, yet the Lord would bee no divulger of them: The rule of praise re∣quires charitable silen∣sing of defects and weak∣nesses: and therefore that butchers dogge as Bo∣naventure calls him, that

slanderer which hath his mouth alwayes bloudy in back-biting the godly, is to be abhorred of all good men. Those hoggs com∣ming 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

want of discretion and charity than to detract, to gird at others, to tra∣duce, and to play with others infirmities, for∣getting their owne.

3. The matter of the praise: a true Israelite.

THe manner of Na∣thanaels praise be∣ing finished, the worthi∣thinesse of the matter, viz: a true Israelite, with∣out fraud, calls for a di∣ligent

observation: what a true Israelite is, may be discerned two wayes,

• 1. By imitation of Israel.
• 2. By exemptiō from fraud.

[ 1] For the first: Not all saith Saint Paul,* 1.79 are Isra∣elites 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 propa∣gation, not externall profession, but imitation of Israel makes the true Israelite. In Israel there∣fore

seven speciall things may be briefly observed for Imitation.

[ 1] First, Israelis simplici∣tas, Israels plainnesse, upright simplicity, which appeares Gen. 27.12. who being advised by his Mother to prevent his brother Esau of the blessing, an∣swered, 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 en∣dure

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 re∣verend regard should we have in our hearts, that we appeare not as moc∣kers and dissemblers before him?* 1.80 remembring that saying of the Apostle, Be not deceived, GOD is not mocked. We bring a feare∣full curse upon us and not a blessing, if we equivo∣cate with the LORD in the matter of our pro∣fession.

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,* 1.81 and no cunning covert can hide us from GOD. Of the true Israelites plainnesse speakes the Prophet Da∣vid, Psal. 32.2. Blessed is the man in whose Spirit is found no guile: and a∣gaine, 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

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 professi∣on 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 see∣ming stars in the heaven of the Church, No Israelits indeed, but the shadow of Israel.

[ 2] Secondly, Israelis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Israels religious reve∣rence

in the house of GOD: which appeares Gen. 28.16. GOD having manifested himselfe un∣to him by a vision, Israel no sooner observed the LORDS presence, but breaks forth into a re∣verend admiration of the place, saying: How fearefull is this place? This is no other but the house of God, this is the gate of hea∣ven. O see the property of a true Israelite! he hath indeed an heavenly visi∣on, (though worldlings count it a foolish dream) in which hee seeth the spirituall ladder, the word

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 re∣ceive those that clime up thereby, and to give a gra∣cious voyce to the true Israelite, as he did to Isra∣el: Loe I am with thee, I will not leave thee nor for∣sake 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

presence, reverently u∣seth and esteems that Place as the Gate of heaven. Away then with these wantons, these slow-bel∣lyes, 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 vo∣tum, 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

to put on, so that I come a∣gaine 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 dedi∣cates his tenth unto God in the Law of Nature, before Moses Law, that the true Israelite might know wherein commen∣dably 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,

and guidance, giving un∣to 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 Is∣raels contentment, ha∣ving 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 cove∣tous, that cannot be content with God. See Israels thankefulnesse, hee hath vow'd himself to the Lord, and the Lord is his God:

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 Al∣tar, should sterve at the Altar. In this descry the true Israelite from the counterfeit. Many saith Solomon would be coun∣ted good doers,* 1.82 but where shall a man finde a faithfull man? an Isra∣elite indeed, that will stand to the Vow that Is∣rael hath made? Away with those earth worms, those catch-polls, those caterpillers which make no reckoning neither of

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 sacri∣legious pray: and them∣selves the servants of Cor∣ruption, and their Mam∣mon their God. Are these Israelites indeed? In∣deed they are the shame of Israel.

[ 4] Fourthly, observe Is∣raels confession, his hum∣ble 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

thy servant. Loe how the true Israelite in the feeling of his owne un∣worthinesse is lowly in his owne eyes, and hum∣bles himselfe before the Lord! The true Israelites that were found mour∣ning for the abominati∣ons of the people were signed with a letter, the last in the Hebrew Alpha∣bet, to signifie that in hu∣mility they take the low∣est 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 Israe∣lite

to relye nothing up∣on merit nor expect due recompence of desert, but only as Saint Basil saith, hath his hope in the mer∣cies of God. If thou wilt carry thy Light safe, co∣ver it with both thy hands: if thou wilt pre∣serve the treasure of grace, let it be Thesau∣rus absconditus a hid trea∣sure, 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

with the ashes of Israels humility, I am not worthy of the least of Gods mer∣cies. A way then with the proud Iusticiary Roma∣nist, the ostentant Phari∣sie, the enemies of Israels humility, the disturbers of Israel.

[ 5] Fifthly, observe Is∣raels 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 Pa∣tience, having taken sure hold of him, cannot be

divided: he is resolved that neither gaine, nor force, nor fraud, shall re∣move his hold, nor sepa∣rate his heart from the love of GOD: So the true Israelite Job:* 1.83 If he kill me, I will still put my trust in him:* 1.84 So the poore blind man being checked, cry∣ed so much the more, O sonne of David have mer∣cy on me! So the royall Pro∣phet, 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

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 bles∣sings, Gen. 49.3.6. re∣membring the sinne of his eldest sonne, he gives him a token of disgrace: Reuben (saith he,) mine el∣dest

sonne light as water, thine honour is gone. Com∣ming 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 As∣sembly. See here the pro∣perty of a true Israelite, which brooks not sinne nor the dishonour of GOD, in his owne fami∣ly, in his owne children, in his first-borne: where∣soever hee finds sinne, without partiall affecti∣on, he gives it his just disgrace, rebuke, and Curse. This is the Zeale

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 Pro∣phets cryed out to Elisha,* 1.85 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 mea∣ly-mouth that can cure

the deadly wound of sinne, but a sharpe proceeding to the wounding of the Conscience, and confu∣sion 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, imita∣tion 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 indif∣ferently unto the wic∣ked, but as S. Iude* 1.86 saith, hate even the garment spot∣ted

by the flesh. O when I thinke upon the brood of that Romish Cockatrice, unnaturall traitors, a ge∣neration of vipers, more fit for the halter than the Altar, that perfidi∣ous assembly of false Ca∣tholicks, I judge him false, no true Israelite to Church or State that in utter hatred of their im∣pieties, doth not breake forth into Israels zea∣lous 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

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,* 1.87 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 recko∣ning 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

and builder is God. If thou art not a stranger upon earth,* 1.88 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

vile pleasures thereof, that they cry in their hearts with the Prophet David,* 1.89 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. See∣ing 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

prayes,* 1.90 I am a stran∣ger upon earth, O hide not thy Commandements from me! and hence Saint Pe∣ter exhorteth,* 1.91 I beseech you as pilgrims and stran∣gers, 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 con∣temptiblie questioned with, as Jonas* 1.92 by the ma∣riners; Whence comst thou? where wast thou borne? where dwelst thou? what art thou? whither tend'st thou? comfort thy selfe

with that testimoniall which the word of GOD doth afford every true Is∣raelite. 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:* 1.93 if where they were borne? Saint James shewes that they were borne from a∣bove,* 1.94 from the Father of lights, borne as saith Saint John,* 1.95 not of blood, nor of the will of the flesh, nor of the will of man but of God,

if where they dwell? Saint Paul answers,* 1.96 their conversation is hid with Christ in GOD, by affecti∣on 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,* 1.97 the lights of the World.* 1.98 If whither they goe? shall we say as CHRIST to his Disciples, whither they goe ye know,* 1.99 and the way ye know? 'tis like then too many may say, we know not whither they goe, how then should wee know the

way? therefore let the Apostle in the behalfe of all true Israelites declare their passage, I (saith he) follow hard toward the marke,* 1.100 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 with∣out fraudulent Policie.

2. Reverent religion without rudenesse.

3. Holy devotion with∣out prophannesse.

4. Humble confession without pride.

5. Constant resolution without faintnes.

6. Zealous integrity without corruption.

7. A pilgrims life, so∣ber Contentment with∣out Luxurie, without love of the World. The true Israelite is discerned.

2. By exemption from fraud.

THere is a three-fold Fraud from which

the true Israelite is free.

1. Fraus iniqua, the fraud of injustice decei∣ving others.

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

3. Fraus impia, the fraud of impiety, decei∣ving the Lord.

The first is in out∣ward Conversation, the second in the informati∣on of the Conscience, the last in the profession of Religion. If Nathaniels testimony from Christ, saying a true Israelite without fraud, be con∣sidered according to

this difference of guile, we shall more plainely perceive who is the true Israelite without fraud. [ 1] First, therefore the fraud of couzenage or deceit in the matter of bargai∣ning, or trading, or out∣ward conversing one with another is hatefull to every true Israelite, as being contrary,

• 1. To Iustice.
• 2. To Charity.
• 3. To Piety.

To Iustice, for St. Paul calls it Oppression, 1 Thes. 3.6. Let no man, saith he,

oppresse or defraud his brother in any matter, for the Lord is an avenger of all such things.

To Charity: therefore the Apostle, Eph. 4.25. exhorts Christians say∣ing: Wherefore cast of lying and speake the truth every man to his neigh∣bour, for we are members one of another: Tis the care of one member to helpe, but not to hurt the other.

Contrary to Piety and Christian profession, for St. Paul, Col. 3.9. char∣geth us saying, Lye not one to another, seeing yee

have put of the old man with his works: Now then, how should not a true Israelite, a true Christian man be ashamed of that worke which hath nei∣ther justice, nor charity, nor godlinesse in it? The plainnesse and simplici∣ty of faith in Christ ad∣mits neither of false weights, false measures, nor couzening trickes, nor equivocating fraud. This deceit is com to that height now that it is ad∣mired, studied, and pra∣ctised as a great mystery, and hee is rejected as a foole that hath it not.

What an injurious pro∣verbe unto truth and up∣right dealing is that, Plaine dealing is a Iewel, but hee shall dye a beggar that useth it: whether he shall dye a beggar or no I will not strive, one thing I am sure of, hee shall live a Saint. All the wickednesse of this fraud is now put of with caveat emptor: let the buyer looke to it. O foolishnesse! should the buier take heed of being deceived, of suffering losse in his penny, and the seller take no heed of being a deceiver, and

so to loose thereby the Grace of God, the Honour of Truth, the Hope of a better life? Of this deceit speakes the Lord by the Prophet Ieremy; Among my people are found wicked persons,* 1.101 that lay waite as he that setteth snares, they have made a pit to catch men: As a Cage is full of birds: so are their houses full of deceit, thereby they are become great, and waxen rich. First, it is ut∣terly a shame for us that the Lord should com∣plaine that such persons are found among his people, those that pro∣fesse

the knowledge of the Truth: next very proper∣ly and significantly doth the Lord say, that deceit is in their house, as a bird in a Cage. T'is there as imprisoned, and cannot get forth, they have got such an habit of Couze∣nage that they cannot leave it.

Yea their false swea∣ring, lying, couzening trickes to draw in gain, is become to bee a dar∣ling, a delight unto them, a bird that makes them sweet musicke, and their shop is the Cage; well is he that can get such a

bird, such a prentise boy, that can tune his note artificially to deceive. If thou bee'st a true Isra∣elite, thou wilt not make thy house a snare, a pitfall to catch plaine men, nor thy shop a Cage for that uncleane bird. O rather let the voice of the Tur∣tle Dove be hard in thy house, Can. 2.12. mour∣ning for sinne, thankesgi∣ving to God, devout praiers, comfortable in∣struction, words of truth and love, that is the true Israelites bird, the true Christians musicke.

2. Foolish fraud.

AS wee have seene the fraud of inju∣stice from which the true Israelite is free, so in the next place observe the fraud of folly by which the minde deceives it selfe, from which the true Israelite is also ex∣empted. This deceit is in the information of the mind, a couzenage of a mans owne heart, of which St. Iames speakes, Be ye doers of the word,* 1.102 and

not hearers onely, decei∣ving your owne selves: and again in the same Chap∣ter: If any man (saith he) among you seeme religious, and refraineth not his tongue, but deceiveth his owne heart that mans reli∣gion is vaine. Of this fraud there may be three branches observed.

• 1. Vaine excuse to les∣sen sinne.
• 2. A blasphemous cloake to cover sinne.
• 3. A presumptuous security to lye in sinne.

1. Vaine excuse.

[ 1] FIrst, it is a profitable sinne (saith one) it is the very means wher∣by I live. O vaine folly! O damnable fraud! Is the certaine way to eter∣nall death become the meanes of life? Is it gainefull? Open thine eyes O thou vaine man, and consider the summe of thy gaine: thou gain∣est drosse, and loosest the true treasure: thou win∣nest the world, loosest thine

owne soule: thou gettest earth, and loosest hea∣ven, thou art joyned to Mammon, and divided from God. I but (saith another) my children will find the good of it, my posterity will praise my doings: O fraud! Thou shalt be prays'd saith Chrysostome where thou art not, and tormented where thou art. What profits it thee to be commended of thy posterity for lea∣ving riches, and to bee condemned eternally for getting them? Can thy sonnes pleasure on earth, ease thy paine in

hell? Oh that the scales of this fraud would fall from the eyes of these earth∣ly men, that they might discerne between things that differ, the riches of Gods grace, and the drosse of this world that in the love of the one, and con∣tempt of the other, they may truely say, Christ is to us both in life and in death advantage.* 1.103

[ 2] But I heare the Wan∣ton put his trick upon us saying, the sinne is full of delight, and what is a man but his plea∣sure? And is it true? Is it a sport for thee to of∣fend

the everliving God? Canst thou dally with the consuming fire, with the Maiesty of GOD, into whose whose hands to fall is a fearefull thing? Woe be unto thee, thou hast thy Comfort here. And yet alas 'tis but the Comfort of an hogge in a stye, a bird in a cage, thou laughest and sing'st in the midst of thy slavery, 'tis but from the teeth outward, no sound Joy, the worme of remorse gnawes thee within, thou hast not a Crumme of true Conso∣lation, much lesse that continuall feast with the

sonnes of GOD.

[ 3] I but it is a common and receiv'd custome saith another; too true, and as the Scribes and Pharisees said, seeing the multi∣tude to follow Christ, Doe ye not see how you pre∣vaile nothing, Loe all the world goes after him: So these insult, and object to Gods Ministers saying, Doe you not see how you prevaile nothing with all your paines, your labour is but lost, men will not leave their pleasure in sinne, their profit by de∣ceit, for all that you can say or doe: and there∣fore

let us doe as most doe. O foolish deceit! and will this wretch be damn'd for company? Is the sin common? why? what though it be in the mouths of Kings, in the reyns of Nobles, in the hands of Iudges, in the eyes of the Priests, yet will that helpe nothing in the day of thine account, nor can such example make any Royall, No∣ble, Just, or Holy sinne. Well said Eucherius to his Cozen Valerian, Ob∣secro te, alienum delictum semper ut opprobrium res∣pice nunquam ut exem∣plum:

I beseech thee, al∣waies behold another mans fault as a shame to the doer, but never as thy patterne. Is sin customary? why? what though evill may plead for it selfe as the Romane Church doth, An∣tiquity, Vniversality, Con∣sent, yet 'tis no lesse ble∣mish for thee to be infe∣cted with a customed and common sinne, than to consort with an old and common whore. [ 4] But me thinkes I heare a swarme of naturall men buzzing about me, and urging a conceit of humane frail∣ty, that flesh and blood can

doe no otherwise, de∣ceiving themselves with Information out of St. Paul misunderstood, Ro. 7. where the Apostle saith, So in my mind I serve the Law of GOD, but in my flesh the Law of Sinne. I am verily perswaded that this very fraud sends many thousands to hell. For what in their account is the sin of humane frailty? un∣der burthen of which the Apostle groaned say∣ing, O wretched man that I am! Looke into their bill of account and you shall find cursing, swea∣ring,

gluttony, drunken∣nesse, couzenage, forni∣cation, lying, hatred, and revenge, ranked as the sinnes of their infirmity and humane frailty. Loe here Salomons sluggard that cryes yet a little sleep, yet a little slumber; slum∣ber and sleepe, infirmity and impiety, all is one, all but little, and all too little for him. But O good God! shall we ima∣gine that the holy Apostle did in his flesh serve the Law of sinne after this manner? And was hee indeed a couzener, a ly∣er, a fornicator, a drun∣kard?

God forbid. There are indeed sinnes of in∣firmity against which the godly man hath a continuall conflict. As concupiscence, motions unto evill, idle words, inconsiderate passions, surreptions, sinne stea∣ling upon us before wee are aware, propter inad∣vertentiam as the schools speake, for want of due circumspection: but that sinne which hath the consent of the heart, and is done with pur∣pose and deliberation, as fornication, revenge, lying, couzenage, trea∣son,

and such like must not be counted infirmi∣ties but iniquities, and such abominations as cannot stand with the grace of Christ, but doth quench the spirit, and so long as they are conti∣nued by any, there is no Seale of salvation in him. The Apostle then in the place forenamed doth not meane that he serves in his flesh the law of sinne by actuall and voluntary corruption, but by natu∣rall and involuntary Concupiscence, which though hee is compeld to obey in respect of e∣vill

motions arising, yet neither doth his mind consent, nor his actions conforme unto them.

2. Blaspemous cloake for sinne.

AS some deceive themselves in les∣sening their wickednesse by a vaine excuse, as ye have observ'd already, so there are ungodly men crept in, which fa∣ther all their sinne upon the force of Gods de∣cree, affirming a neces∣sity

of their sinning, through the inclination and secret working of God, who (say they) doth determinate their wills to evill, and so every one of their sinnes is their destinie, and could ne∣ver have been avoyded. But this is a foolish and damnable fraud, seeing that St. Iames faith,* 1.104 that God cannot bee tempted with evill, and that it is against the very nature and goodnesse of God to infuse evill, or to incline the heart to sinne, and against the justice of God and his truth, who both

protesteth that he would not the death of a sinner, and also cannot justly damne that in another, to which (as they say,) he himselfe inclineth the heart, yea by a pow∣erfull decree inforceth it. God indeed ordereth and limiteth the cor∣rupt will of man, prone of it selfe to evill, suffe∣ring it to be carried to this sin and not to that, according to his wise∣dome and good pleasure; and although God justly leaves men for their un∣thankefulnes and rebel∣lion in the snare of the

Devill, yet he neither in∣clineth nor enforceth them to sinne.

Some have wrote to make this Spiders webbe, whom I will not name, for I had ra∣ther hide than hit them: affirming absurdly that the ancient Fathers gave but a frigid, a cold an∣swere, when they said that God hardened men by desertion, forsaking their rebellious minds, and by permission giving way to Sathan to seduce, insnare, and overcome men. Yea one saith A∣dulterium est opus Dei:

Adultery is of Gods wor∣king: another Deus mo∣vet latronem ad occiden∣dum, God sets on a thiefe to kill, which speeches they understand not to be in respect of Gods permissi∣on, without whose leave nothing can be done: nor in respect of that ge∣nerall ayde and susten∣tation of the power of God, in whom we live, and move, and have our being, but they conceive God particularly and ne∣cessarily to incline the Adulterer and the thiefe to their villany by a spe∣ciall motion, and by a fa∣tall

decree. Whereby the very nature of sinne is taken away, and the filthines therof, because (as they conceive) God hath so deepe an hand in it, that it is found to be his speciall worke: But from this fraud the true Israelite is free, who ac∣knowledgeth that of the Prophet O see, Perditio tua ex te Israel: thy destru∣ction, O Israel; comes of thy selfe: and that of St. Paul, Ye did runne well,* 1.105 who did hinder you, 'tis not the perswasion of him that called you.

3. Presumptuous security to lye in sinne.

YOu have seene how foolishly men de∣ceave themselves by les∣sening their sinnes by vaine excuse, or cove∣ring their wickednesse by blasphemous conceit of Gods inclination and fatall decree inforcing their sinne: now observe how also many deceive themselves by a secure presuming that continu∣ance in sinne shall never

hurt them because of their confidence in the grace of Christ. The A∣postle 1 Cor. 6.9. notably confoundeth their grosse deceit: Know ye not (saith hee) that the unrighteous shall not inherit the King∣dome of God: be not decei∣ved, neither fornicatours, nor idolaters, nor adulte∣rers, nor wantons, nor bug∣gerers, nor theeves, nor co∣vetous persons, nor drun∣kards, nor raylers, nor ex∣tortioners shall inherit the kingdome of God. What? doth the Apostle terrifie here and teach not? Is it not rather a fearefull do∣ctrine?

Are these but words of course? if thy heart beleeves this do∣ctrine. Deceive not thy selfe by secure presumption. Marke what the Apostle addeth, and such were some of you, but ye are wa∣shed, ye are sanctified, ye are justified in the Name of the Lord Iesus Christ and by the Spirit of our God: he doth not say, and such are some of you, and yet ye are justified, but such were some of you, giving us to un∣derstand that such sinnes cannot stand with the grace of Iustification and Sanctification of the Spi∣rit.

I but yet such a per∣son may bee elect, saith one: We doe not now dispute what he may be, or what Gods purpose is to worke in him hereaf∣ter; but this wee are bound to teach, and the people beleeve, that men so long as they continue in such sinnes, are not in the state of salvation, and if they dye without re∣pentance they are certain∣ly damned. Neither must men deceive themselves with a conceit of hid∣den grace, and presence of the Spirit during the continuance of such sins:

for these sinnes being contrary to the Holy Ghost, doth so quench the divine motions and so pol∣lute the soule, that Saint Iohn speaking of one of such sinnes affirmes flat∣ly,* 1.106 Wee know that no man-slaier hath eternall life abi∣ding in him. He doth not deny but that a man-slai∣er repenting may have eternall life; but he con∣cludes against this fraud of presumption maintai∣ning that such an one during his sinne without repentance, hath not eter∣nall life abiding in him: but by his sinne hee hath

lost the Spirit of GOD, and the comfort of sal∣vation by Christ, untill he be againe renewed by repentance. And therfore men that continue in such sinnes ought to bee so farre from beleeving that they in Gods favour are safe, they that are bound to beleeve by the word of God that they shall never inherit the kingdome of Christ. I but saith this deceiver, doth not the scripture say: Bles∣sed is the man whose un∣righteousnesse is forgiven,* 1.107 and whose sinnes is covered: if covered (saith he) then

continuance in sin cannot hurt a beleever. But the godly which know the comfortable sence of these words, admits not this de∣ceivers glosse. All our for¦mer sins by repentance and faith in Christ are forgi∣ven, and so covered that they shall not appeare to our confusion: but then we know also that repen∣tance imports not onely a verball confession and acknowledgement that we sin, but also a reall and true forsaking of such sins as are committed a∣gainst consciēce. The grace of Christ then covers our

infirmities as a cloath to hide them, because they continue so long as wee live: but it covers our im∣pieties & crimes as a plai∣ster that draweth out the filth, and healeth the sore. We must not thinke that the Name, and merits of Christ are a cloake for vil∣lanies, or a covert for ini∣quities: but as by the grace of Christ our weaknes is covered, so our wicked∣nes is cured: so that a wic∣ked man and a Christian are directly contrary.

3. Fraus impia, the wic∣ed fraud in professi∣on of Religion.

VVE have obser∣ved alreadie that fraud of Iniustice de∣ceiving others, that fraud of folly deceiving them∣selves, now let us see that impious fraud in the pro¦fession of Religion, de∣ceiving the LORD, of which we may briefly observe six kinds.

The FRAUD

• 1. Of Formall and Politicke
• 2. Of Faint and Negligent
• 3. Of Fained & Counterfeit
• 4. Of Forced and Servile
• 5. Of Forged and Arbitrary
• 6. Of Flattering and Carnal

RELIGION.

1. Of Formall.

POliticke Religion ad∣mits no more of Gods service than may stand with the state, serve the time, and please men: a ranke of men there are that so turn themselves to serve GOD, that yet they have alwayes an eye therin to serve their own turne.* 1.108 Hence come the principles of polititi∣ans: Tantùm stet, tantùm floreat, copijs referta, vi∣ctorijs gloriosa, pace secura Respublica, et quid ad nos caetera? Let but the state

of the common wealth stand and flourish, abun∣dant with plenty, glori∣ous with victory, secure with peace, and we looke after no more. Hence come their positions, Conservatio Reip. status prior ac antiquior esse de∣bet quam religionis causa.* 1.109 The preservation of the Common-wealth ought to be more precious and more to bee respected than the matter of Reli∣gion.* 1.110 Hence comes this their brutish conclusion, Ʋirorum fortium hic sco∣pus, hoc studium, haec cura primaria esse debet, vitam

laetam ac affluentem duce∣re: This ought to be the drift, the study and prime care of a generous man to live a jocund and de∣licious life. Of which beasts yet Iob hath feare∣fully concluded,* 1.111 They passe their dayes in pleasure and in a moment goe down to hell. O how this politi∣tian smiles to observe the true Israelites follow∣ing their profession in earnest, counting them therefore God Almigh∣ties fooles. But well an∣swered the Lady Paula, the Polititians of her time, nos stulti propter

Christum, sed stultum Dei sapientius est hominibus: We are fooles for Christs sake, but the foolishnes of God is wiser than men, I∣nertiaese et otio dante, &c. saith Ierome, whilst these Mammonists give them∣selves to idlenes and sloth, they count those which seriously meditate in the Law of God day and night, tanquam garrulos et inu∣tiles, as vaine and scrip∣ture-men:* 1.112 and as David saith, They have made a mocke at the Councell of the poore, because the Lord is his trust. This formalist is in the Church as a

sword in the heart, as a serpent in the bosome, as a poyson in the stomack, as a theefe in the house: by him the righteous soule is grieved, the plaine Isra∣elite circumvented, the weake infected, the Church robbed. From this fraud the true Israelites exempted, who first seeks the Kingdome of God, and his righteousnesse, serves not the time, but the Lord, and their prime care is to worke their sal∣vation with feare and trembling.

2. The fraud of faint Religion.

THe second fraud in profession is Negli∣gence, when the professour is not inflamed with zeale, and the love of God, but with a remissnes and carelesnesse creeps about the workes of godlines: This fraud the holy Ghost espied in the Angel of the Church of Laodicêa,* 1.113 saying, I know thy workes that thou art neither cold nor hot: and of this guile speaks the Scripture fear∣fully;* 1.114 Cursed is every one that worketh the worke of

God negligently. Free from this guile are all true Isra∣elites.* 1.115 So David, that said; my soule is a thirst for God.* 1.116 So Elias, that protested saying; I am zealous for the Lord God of Hostes: though many times they which are at ease in Syon, count Elias his zeale the maine disturbance of Is∣rael. T'is a fearefull com∣mination of the Lord a∣gainst neutralls, these luke∣warme professors, in the Prophecy of Malachy:* 1.117 Cursed is the deceiver that hath in his flock a male, and offereth a corrupt thing.* 1.118 If thy righteous soule bee

grieved at sin with just Lot: If thou mourn'st be∣cause men keepe not Gods Law with zealous David:* 1.119 If thou art weary of thy life for the daughters of Heth with Rebecca,* 1.120 If thou canst cry with Sam∣son for that well of life,* 1.121 give me drinke or I die with thirst, then art thou free from fraud, and thou art knowne of God for a true Israelite. O let us raise up our hearts from this fraud, remembring that of the Apostle,* 1.122 Be not wea∣ry of well-doing, knowing that ye shall receive if yee faint not: and let us care∣fully

follow the coun∣cell of the holy Ghost: Reu. 3.2. Be awake and strength∣en the things which remain, that are ready to die.

3. The fraud of fained Religion.

THe third fraud in profession is coun∣terfeit religion, which stands in outward show without intention of the heart, drawing neere unto God in the lipps, the mind being far from him. This deceiver showes himselfe in the Feathers of the Swan, but secretly wal∣lowes in the mire of the

Swine: and though hee seemes to be a very hoor∣der of the Manna, yet is he found feeding at the Prodigalls trough. These deceivers saith Nazian∣zen weave Penelopes web, what they make in the day, they marre in the night. Like they are un∣to Plinies bastard Eagle, that hath the face of an Eagle, but the foote of a Goose:* 1.123 or to Ezechiels vi∣sion with many faces, of Angell, of Man, of Beast: these shew themselues Cherubims in the Church, in company men: beasts in secret.* 1.124 Pasetes the Iuglers

feast full of varieties in show, vanishing all away when they should be ta∣sted, was but a mock-belly: the goodliest building the fairest house without In∣habitant to give reliefe, that poore men call but a mocke-beggar: and the most ostentant professors, which have a shew of god∣linesse without the power therof, a counterfeit Israe∣lite is but a mocke-God. these are reeds shaken with every winde of tentation, smooth but yet hollow, without the pyth and sub∣stance of godlinesse. This fraud the holy Ghost found

in the Angel of the Church at Sardis; saying,* 1.125 I know thy workes that thou hast a name to live but indeed art dead. From this guile was David free who cheere∣fully appeales to Gods view saying,* 1.126 Examine me O Lord and prove me, try out my reines and my heart: T'is with every true Israelite as St. Ierome speakes of a good Priest, Christiani Sacerdotis lin∣gua, manus, mens, concor∣dent. A true Israelites tongue, and his hand, and his heart goe together.

4. The fraud of forced Religion.

SErvile and compel'd religion is the fourth fraud in professiō: and that is when men attend the exercises of religiō with∣out freedome of soule & spirit. Where appears the main difference betweene religion inspired, and re∣ligion cōmanded, the one leades by cheerefulnes & love, the other draws by feare and force. I will of∣fer saith David unto the Lord free-will offerings,* 1.127 that is offerings of a rea∣dy and cheerefull mind. A

speciall mark of a true Is∣raelite: for where the spi∣rit of God is, there is liber∣ty saith Saint Paul.* 1.128 I was glad saith David whē they said, Come, we will goe into the house of the Lord. But these deceivers reckon the Lords service as a ve∣ry torment to their plea∣sures & profits, a cooling of their delights: and as the devills in the Gospell was affected with the pre∣sence of Christ, so these with the exercise of god∣linesse, what have they to doe with them, they come to torment them be∣fore the time.* 1.129

5. The Fraud of forged Religion.

ARbitrary and devi∣sed Religion is the fifth fraud in profession, which magnifies private inventions to the neg∣lect of the councell of God, which being urged as necessary parts of di∣vine worship, argue the Word of God of Insuffici∣ency: but it is the wanton∣nes of mens wits and lux∣ury of their mind, that rove out beyond the li∣mits of God, and are not content with his Wis∣dome. This fraud Christ

spied in the Pharisies,* 1.130 who made the Commande∣ments of God of no effect, to establish their owne traditions. This fraud al∣so is observed to be in the Romish Church, who have equalled their tra∣ditions to the Scripture, and have devised a new Creede, making their fan∣cies Articles of Faith needfull to salvation: This fraud some also im∣pute to the Church of En∣gland, though injurious∣ly: for it urgeth no hu∣mane invention as an es∣sentiall part of Gods worship, or as needfull to

salvation, but onely for order, for comlinesse, for signification. From this fraud the true Israelite is free, who is so bound to the word of God, that he makes it the warrant, the honour of his actions, the warrant that secureth the rule that directeth, the ho∣nour that graceth his Re∣ligion.

6. The Fraud of carnall Gospelling.

THe last fraud in pro∣fession I call flatte∣ring or carnall Religion, which doth not crucifie the flesh with the lusts,

therefore they say of their lusts as Pilate said to Christ, what evill have they done: These deceivers ad∣mit nothing that savours either of labour or re∣straine of the appetite: tell them of mourning for sinne, of watching in prayer, of fervency in de∣votion, of fasting and ab∣stinence, of mercy and almes deedes to the poore and such like, and they will put of all to the hea∣ring of a Sermon, an easie worke; and for the rest seeme to say as the De∣vills did to the sonnes of Sceva, Iesus wee know, and

Paul we know,* 1.131 but who are ye? Sporting they may say we know, & feasting we know, but what is fa∣sting? what mourning? what almes? Of this fraud speaks the Apostle S. Iude saying,* 1.132 there are certaine men crept in, Vngodly men, which turn the grace of our God into wantonnes. These men instead of building that Spirituall Tower, mount up a narrow and overtopping Chimny:* 1.133 in∣stead of sound religion, a smoaky vaine, and foule singularity. These fly not like doves to their win∣dowes * 1.134as the Prophet de∣scribeth

the Godly mans celerity, & spirituall con∣templation, but hop like frogs, raising themselves a little from the earth, in a ceremonious hearing of the word & praier, the weight of their belly, of their lusts puls thē down to their pond, to their filth againe: and there though they croake of Religion, & of the Gospel of Christ, yet in truth they can not a∣bide to enter into the streight gate, the narrow way that leadeth unto life. Quintus Cicero perceiving his brother Mark to sue for the Consulship; coun∣selled

him that continu∣ally he should think up∣on these words Novus homo es, Consulatum petis, Roma est. Thou art but a strāger, thou suest for the Consulship, and t'is Rome where thou seek'st it: thinking that each one of these considerations would spurre him on to vertue and honorable de∣portment. He was a strā∣ger, no citizē of Rome: no Patrician, but a man of Arpinas, of an obscure place: next he sought for the Consulship the highest dignity: & that in the ci∣ty of Rome where was a

multitude of choise com∣petitors. O beloved, we al seeme to make suit for e∣ternall life, the preparati∣on wherunto is a true Is∣raelite, Christianity with out fraud: that wee may inflame our hearts to a conversation agreeable to the Gospel of Christ, let us oftentimes thinke of these words, Novus homo es, Caelum petis, Ecclesia est. Thou art a stranger, not born a Citizen of the spi∣rituall Kingdome but by nature a childe of wrath thou seekest for heavē the highest dignity, and that in the Church, in the holy ci∣ty,

where are a multitude of choise competitours, Is∣raelites indeed, exercised in labour, patience, prai∣ers, sorrow, and contem∣platiō of God, and thinkst thou to get it in ease, wantonnes, Idlenes? here the kingdome of heavē suf∣fers violence, and the vio∣lent take it by force of devo∣tion, and thinkest thou to get it by fraud of sensua∣lity? If the divine Eagle can scarce soare unto it, when shall the carnall frog attain unto it by re∣misse and intermitted girds?* 1.135 wel said the tragae∣dian 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

no man prospers without diligence: wouldst thou have the highest honour with the basest thoughts? the greatest happines with no difficulty, no paines, no diligence? fró this fraud is the true Israelite ex∣empted. So St. Paul,* 1.136 I fol∣low hard toward the mark: and again, I beate down my body and bring it into sub∣jectiō:* 1.137 so the Prophet Da∣vid, My soule is as a weaned child: Behold now a true Israelites religion, not for∣mall and ceremonious, and politique & time-serving, but serious, not faint, but zealous; not fained, but

faithful and true: nor for∣ced, but free: not forged, but divine: not carnal, but spirituall. Let us then all labour every man in his place, frō the highest Ce∣dar to the lowest shrub, for Nathanaels approbation, his praise, a true Israelite. A worthy testimony it is when the Lord may say: Behold a true King in whō is no fraud of tyranny, op∣pression, injustice. Behold a true Bishop, a Pastor in∣deed in whom is no fraud of heresie seducing others, no fraud of schisme distur∣bing others, no fraud of idlenes neglecting others:

no fraud of evill example corrupting others, no fraud of humane conceit, of light froth, of curious tea∣ching & wantonning in the chaire of Christ, vainly pleasing others. Behold a true Iudge, a Magistrate indeed without fraud of injustice, partiality, bribe∣ry. Behold true subjects, without fraud of trechery to their Soveraigne, con∣spiracy against their coun∣try: Behold in the Church true Israelites without fraud of injurious couze∣nage deceiving their bre∣thren, of folly, deceiving themselves; of impiety dis∣honouring

their professi∣on and making a mocke of the service of God. Now then, as when Christ Ie∣sus mentioned the trai∣tor, the disciples were pre∣sently stirr'd and began to say to him one by one,* 1.138 Is it I? master is it I? and the Lord gave no answer: But whē the course came for the traitour indeed to speak, saying Is it I? the Lord sealed his word pre∣setly, saying, thou hast said: So beloved whilst wee heare such good things of the true Israelite, and are moved one by one to cō∣mune and search of our

own estate, saying, Is it I? that is the true Israelite, Lord is it I? whē he speaks that is the Israelite indeed that truly repents of his sins, beleeves only in the Lord Iesus, & lives iustly, soberly, & godly in this present world, and saith, Lord is it I? The voice of the Holy Ghost sealeth & confirmeth it saying, thou hast said. If thē any soule which hath long pleas'd it selfe with the shadow of his Fig-tree, the delights of sin, begins to resolve with himselfe to come with Natha. to the Lord Iesus the true rest of souls:

or if any being truly affe∣cted with the sincerity of the true Israelite, doth in∣wardly hate the unjust, foolish, & wicked fraud of earthly, sensuall, & devi∣lish men, or if all you that heare me this day, are so delighted with the honor & comfort of Nathanaels testimony, that you go a∣way resolved to regard no applause in the world, in cōparison of this, that ye may bee accounted of God true Israelites in whō is no fraud; then have I my de∣sire, you have the blessing, and let God have the glo∣ry. Amen.

FINIS.

Notes

• * 1.1

  Ioh. 1.49.
• * 1.2

  Ioh. 1.50.
• * 1.3

  Ps. 119.176.
• * 1.4

  Ioh 15.5.
• * 1.5

  Iohn 1.48.
• * 1.6

  Ps. 142 4.
• * 1.7

  Iob 33.24.
• * 1.8

  Ioh. 12 21.
• * 1.9

  Ca. 1.3
• * 1.10

  1. Cor. 4 7.
• * 1.11

  S. Au. in pri. cap.
• * 1.12

  Ps. 115.1.
• * 1.13

  Ioh. 17.17.
• * 1.14

  Act. 20.32.
• * 1.15

  1. Pet. 2 2.
• * 1.16

  Ia. 1.9.
• * 1.17

  Ro. 10.14.
• * 1.18

  Gal. 3.2.
• * 1.19

  Mat. 7.6.
• * 1.20

  Iohn 1.45.
• * 1.21

  2. Kin. 7.9.
• * 1.22

  Act. 4.20.
• * 1.23

  2. Cor. 5.14.
• * 1.24

  Ioh. 3.8.
• * 1.25

  Iam. 1.17.
• * 1.26

  Acts 17.18.
• * 1.27

  2 Tim. 4.3.
• * 1.28

  1 Cor. 11.1.
• * 1.29

  Iudg. 9.48.
• * 1.30

  1 Pet. 5.2.
• * 1.31

  Deut. 34.1.
• * 1.32

  Esau 59.5.
• * 1.33

  Heb. 3.13.
• * 1.34

  Luke 19.
• * 1.35

  2 Chr. 36.15, 16.
• * 1.36

  Ier. 2.17.
• * 1.37

  Heb. 6.7.
• * 1.38

  Psal. 92.6.
• * 1.39

  Act. 17
• * 1.40

  2. Kin. 5.12.
• * 1.41

  Iob 42.
• * 1.42

  Iohn 20.2
• * 1.43

  Mat. 11.29. Ioh. 1.29.
• * 1.44

  Heb. 13.20.
• * 1.45

  1 Ioh. 3.5.
• * 1.46

  Rom. 2.29.
• * 1.47

  Math. 11. 28.
• * 1.48

  Psal. 35 3.
• * 1.49

  1 Ioh. 3.7.
• * 1.50

  1 Iohn 1.8.
• * 1.51

  2 Sam. 4.4.
• * 1.52

  Gen. 32.31.
• * 1.53

  Can. 4.7.
• * 1.54

  Iam. 1.27.
• * 1.55

  Prov. 23.26.
• * 1.56

  Ps. 147 10.11.
• * 1.57

  Prov. 31.30.
• * 1.58

  Prov. 10.7.
• * 1.59

  Matth. 3.17.
• * 1.60

  Luke 18.13.
• * 1.61

  Rom. 7.14. 1 Tim. 1.15.
• * 1.62

  Matth. 3.11.
• * 1.63

  Acts 9.15.
• * 1.64

  Matth. 11.11.
• * 1.65

  Luke 14.10.
• * 1.66

  Dan. 5.27.
• * 1.67

  1 Esay 64.6.
• * 1.68

  2 Psal. 19.12.
• * 1.69

  3 Luke 17.10.
• * 1.70

  Iohn 3.27.
• * 1.71

  Rom. 5.10. Gal. 4.6.
• * 1.72

  Heb. 2.12.
• * 1.73

  Iohn 15.15.
• * 1.74

  Reu. 21.9.
• * 1.75

  Luke 17.10.
• * 1.76

  Mat. 3.7.
• * 1.77

  Acts 13.10.
• * 1.78

  Iob 32.22.
• * 1.79

  Rom. 9.7, 8.
• * 1.80

  Gal. 6.7.
• * 1.81

  Heb 4.13.
• * 1.82

  Prov. 20.6.
• * 1.83

  Iob. 13.15.
• * 1.84

  Luk. 18 39.
• * 1.85

  2 King 4.40.
• * 1.86

  Iude 23.
• * 1.87

  Gen. 47.9.
• * 1.88

  Heb. 11 10.
• * 1.89

  Psal. 55.6.
• * 1.90

  Psal. 119.19
• * 1.91

  2 Pet. 2.11.
• * 1.92

  Ionas 1.8.
• * 1.93

  1 Peter 2.9.
• * 1.94

  Iam. 1.17.18.
• * 1.95

  Iohn 1.13.
• * 1.96

  Col. 3.2.3.
• * 1.97

  1 Iohn 3.2.
• * 1.98

  Phil. 1.15.
• * 1.99

  Iohn 14.4.
• * 1.100

  Phi. 3.14.
• * 1.101

  Iere. 5 26.
• * 1.102

  Iam. 1.22.26.
• * 1.103

  Philip. 1.21.
• * 1.104

  Iam. 1.13.
• * 1.105

  Gal. 5.8.
• * 1.106

  1 Ioh. 3.15.
• * 1.107

  Psal. 32.1.
• * 1.108

  Aug. de civi: dei ca. 20. l. 2.
• * 1.109

  B••lloy. pag. 2.
• * 1.110

  Anti∣quisart. p. 124.
• * 1.111

  Iob 21.13.
• * 1.112

  Psal. 14.6.
• * 1.113

  Reu. 3.15.
• * 1.114

  Ier. 48.10.
• * 1.115

  Psa. 42.2.
• * 1.116

  1 King 19.10.
• * 1.117

  Mal. 1.14.
• * 1.118

  2 Pet. 2 7.
• * 1.119

  Ps. 119 136.
• * 1.120

  Ge. 27.46.
• * 1.121

  Iudges 15.18.
• * 1.122

  Gal. 6.9.
• * 1.123

  Ezech. 10.14.
• * 1.124

  Suidas.
• * 1.125

  Reve. 3 1.
• * 1.126

  Ps. 138.23.
• * 1.127

  Psal. 110.3. Psal. 45 6.
• * 1.128

  2 Cor. 3.17.
• * 1.129

  Mat. 8.29.
• * 1.130

  Mat. 15 6.
• * 1.131

  Act. 19 13.
• * 1.132

  Iude 1.4.
• * 1.133

  Luke 14.28
• * 1.134

  Esay 60.8.
• * 1.135

  Sopho∣cles.
• * 1.136

  Phil. 3.14. 1 Cor. 9.27.
• * 1.137

  Ps. 131 2.
• * 1.138

  Mat. 26 25.