wicked spirits haue their wish The Swine are choked in the waues What ease is this to them Good God that there should bee any creature that seekes contentment in destroying in tormenting the good creatures of their Maker This is the diet of hell Those fiends feed vpon spight towards man so much more as hee doth more resemble his Creator Towards all other liuing substances so much more as they may be more vsefull to man The Swine ran downe violently what maruell is it if their Keepers fled that miraculous worke which should haue drawne them to Christ driues them from him They run with the newes the country comes in with clamour The whole multitude of the country about besought him to depart The multitude is a beast of many heads euery head hath a seuerall mouth and euery mouth with a seuerall tongue and euery tongue a seuerall accent Euery head hath a seuerall braine and euery braine thoughts of their owne so as it is hard to finde a multitude without some diuision At least seldome euer hath a good motion found a perfect accordance it is not not so infrequent for a multitude to conspire in euill Generalitie of assent is no warrant for any act Common errour caries away many who inquire not into the reason of ought but the practise The way to hell is a beaten road through the many feet that tread it when vice grows into fashion singularitie is a vertue There was not a Gadarene found that either dehorted their fellowes or opposed the motion it is a figne of people giuen vp to iudgment when no man makes head against proiects of euill Alas what can one strong man doe against a whole throng of wickednesse Yet this good comes of an vnpreuailing resistance that God forbeares to plague where he finds but a sprinkling of faith happy are they who like vnto the celestiall bodies which being caried about with the sway of the highest sphere yet creepe on their owne wayes keepe on the courses of their owne holinesse against the swinge of common corruptions They shall both deliuer their owne soules and helpe to withhold iudgement from others The Gadarenes sue to Christ for his departure It is too much fauour to attribute this to their modesty as if they held themselues vnworthy of so diuine a guest Why then did they fall vpon this suit in a time of their losse Why did they not taxe themselues and intimate a secret desire of that which they durst not begge It is too much rigour to attribute it to the loue of their hogges and an anger at their losse then they had not intreated but expelled him It was their feare that moued this harsh suit A seruile feare of danger to their persons to their goods Lest he that could so absolutely command the Deuils should haue set these tormentors vpon them Lest their other Demoniacks should be dispossessed with like losse I cannot blame these Gaderens that they feared This power was worthy of trembling at Their feare was vniust They should haue argued This man hath power ouer men beasts deuils it is good hauing him to our friend his presence is our safety and protection Now they contrarily mis-inferre Thus powerfull is he it is good he were further off What miserable and pernicious mis-constructions doe men make of God of diuine attributes and actions God is omnipotent able to take infinite vengeance of sinne Oh that he were not Hee is prouident I may be carelesse He is mercifull I may sinne He is holy Let him depart from me for I am a sinfull man How witty sophisters are naturall men to deceiue their owne soules to rob themselues of a God Oh Sauiour how worthy are they to want thee that wish to be rid of thee Thou hast iust cause to bee weary of vs euen whiles we sue to hold thee but when once our wretched vnthankfulnesse growes weary of thee who can pitie vs to bee punished with thy departure Who can say it is other then righteous that thou shouldest regest one day vpon vs Depart from me yee wicked Contemplations VPON THE HISTORIE OF THE OLD TESTAMENT The seuenth Volume In two Bookes By I.H. D.D. LONDON Printed for THO PAVIER MILES FLESHER and Iohn Haviland 1625. Contemplations VPON THE OLD TESTAMENT THE EIGHTEENTH BOOKE Wherein are REHOBOAM IEROBOAM The seduced Prophet IEROBOAMS Wife ASA ELIJAH with the Sareptan ELIJAH with the Baalites ELIJAH running before AHAB flying from IEzEBEL By IOS HALL D. of Diuinitie and Deane of WORCESTER TO THE RIGHT HONORABLE IAMES LORD HAYE BARON OF Saley Viscount Doncaster Earle of Carlile one of the Lords of his Maiesties most Honorable Priuie Councell RIGHT HONORABLE I Cannot but thus gratulate to you your happy returne from your many and noble imployments which haue made you some yeeres a stranger at home and sorenowned abroad that all the better parts of Europe know and honor your name no lesse then if you had beene borne theirs Neither is any of them so sauage as not to say when they heare mention of your worth that Vertue is a thousand Escuchions Jf now your short breathing-time may allow your Lordship the freedome of quiet and holy thoughts cast your eyes vpon Jsrael and Judah vpon the Kings and Prophets of both in such beneficiall varietie as prophane historie shall promise in vaine Your Lordship shall see Rehoboam following Salomon in nothing but his seat and his fall as much more wilfull then his father as lesse wise all head no heart losing those ten Tribes with a churlish breath whom he would and might not recouer with blood Ieroboam as crafty as wicked plotting a reuolt creating a religion to his state marring Jsraelites to make subiects branded in his name smitten in his hand in his loynes You shall see a faithfull messenger of God after miraculous proofe of his courage fidelity power good nature paying deare for a little circumstance of credulous disobedience The Lyon is sent to call for his blood as the price of his forbidden harbour You shall see the blinde Prophet descrying the disguise of a Queene the iudgement of the King the remouall of a Prince too good for Ieroboams heire You shall see the right stocke of Royal succession flourishing in Asa whiles that true heire of Dauid though not without some blemishes of infirmity inherits a perfect heart purges his Kingdome of Sodomy of Jdolatry not balking sinne euen where he honored nature You shall see the wonder of Prophets Elijah opening and shutting heauen as his priuate chest catored for by the Rauens nor lesse miraculously catoring for the Sareptan contesting with Ahab confronting the Baalites speaking both fire and water from heauen in one euening meekely lacquaying his Soueraigne weakely flying from Iezabel fed supernaturally by Angels hid in the rocke of Horeb confirmed by those dreadfull apparitions that had confounded some other casting his mantle vpon his homely successor and by the touch of that garment turning him from a ploughman to
it is come to passe that though there be many legions of Deuils and euery one more strong than many legions of men and more malicious than strong yet the little flocke of Gods Church liueth and prospereth I haue euer with me inuisible friends and enemies The consideration of mine enemies shall keepe me from securitie and make me fearefull of doing ought to aduantage them The consideration of my spirituall friends shall comfort me against the terrour of the other shall remedie my solitarinesse shall make me warie of doing ought indecently grieuing me rather that I haue euer heretofore made them turne away their eyes for shame of that whereof I haue not beene ashamed that I haue no more enioyed their societie that I haue beene no more affected with their presence What though I see them not I beleeue them I were no Christian if my faith were not as sure as my sense 96 There is no word or action but may be taken with two hands either with the right hand of charitable construction or the sinister interpretation of malice and suspicion and all things doe so succeed as they are taken I haue noted euill actions well taken passe currant for either indifferent or commendable Contrarily a good speech or action ill taken scarce allowed for indifferent an indifferent one censured for euill an euill one for notorious So fauour makes vertues of vices and suspicion makes vertues faults and faults crimes Of the two I had rather my right hand should offend It is alwaies safer offending on the better part To construe an euill act well is but a pleasing and profitable deceit of my selfe but to misconstrue a good thing is a treble wrong to my selfe the action the author If no good sense can be made of a deed or speech let the blame light vpon the author If a good interpretation may be giuen and I chuse a worse let me be as much censured of others as that misconceit is punishment to my selfe 97 I know not how it comes to passe that the minde of man doth naturally both ouerprize his owne in comparison of others and yet contemne and neglect his owne in comparison of what he wants The remedie of this latter euil is to compare the good things we haue with the euils which we haue not and others groane vnder Thou art in health and regardest it not Looke on the miserie of those which on their bed of sicknesse through extremitie of paine and anguish intreat death to release them Thou hast cleare eye-sight sound lims vse of reason and passest these ouer with slight respect Thinke how many there are which in their vncomfortable blindnesse would giue all the world for but one glimpse of light how many that deformedly crawle on all foure after the manner of the most loathsome creatures how many that in mad phrensies are worse than brutish worse than dead thus thou mightest bee and art not If I be not happy for the good that I haue I am yet happy for the euils that I might haue had and haue escaped I haue deserued the greatest euill euery euill that I misse is a new mercy 98 Earth which is the basest element is both our mother that brought vs forth our stage that beares vs aliue and our graue wherein at last we are entombed giuing to vs both our originall our harbour our Sepulcher She hath yeelded her backe to beare thousands of generations and at last opened her mouth to receiue them so swallowing them vp that she still both beareth more and lookes for more not bewraying any change in her selfe while she so oft hath changed her brood and her burden It is a wonder we can be proud of our parentage or of our selues while we see both the basenesse and stabilitie of the earth whence we came What difference is there Liuing earth treads vpon the dead earth which afterwards descends into the graue as senselesse and dead as the earth that receiues it Not many are proud of their soules and none but fooles can be proud of their bodies While wee walke and looke vpon the earth we cannot but acknowledge sensible admonitions of humility and while we remember them we cannot forget our selues It is a mother-like fauour of the earth that she beares and nourishes me and at the last entertaines my dead carkase but it is a greater pleasure that she teacheth me my vilenesse by her owne and sends me to heauen for what she wants 99 The wicked man carrieth euery day a brand to his hell till his heape be come to the height then he ceaseth sinning and begins his torment whereas the repentant in euery fit of holy sorrow caries away a whole faggot from the flame and quencheth the coales that remaine with his teares There is no torment for the penitent no redemption for the obstinate Safetie consisteth not in not sinning but in repenting neither is it sinne that condemnes but impenitence O Lord I cannot bee righteous let me be repentant 100 The estate of heauenly and earthly things is plainly represented to vs by the two lights of heauen which are appointed to rule the night and the day Earthly things are rightly resembled by the Moone which being neerest to the region of mortalitie is euer in changes and neuer lookes vpon vs twice with the same face and when it is at the full is blemished with some darke blots not capable of any illumination Heauenly things are figured by the Sunne whose great and glorious light is both naturall to it selfe and euer constant That other fickle and dimme starre is fit enough for the night of misery wherein we liue here below And this firme and beautifull light is but good enough for that Day of glory which the Saints liue in If it be good liuing here where our sorrowes are changed with ioyes what is it to liue aboue where our ioyes change not I cannot looke vpon the body of the Sunne and yet I cannot see at all without the light of it I cannot behold the glory of thy Saints O Lord yet without the knowledge of it I am blinde If thy creature be so glorious to vs here below how glorious shall thy selfe be to vs when we are aboue this Sunne This Sunne shall not shine vpward where thy glory shineth the greater light extinguisheth the lesser O thou Sunne of righteousnesse which shalt onely shine to me when I am glorified doe thou heat enlighten comfort me with the beames of thy presence till I be glorified AMEN FINIS HEAVEN VPON EARTH OR OF TRVE PEACE AND TRANQVILLITIE of Minde By IOS HALL SIC ELEVABITVR FILIVS HOMINIS Io 3. ANCHORA FIDEI LONDON Printed for THOMAS PAVIER MILES FLESHER and John Haviland 1624. TO THE RIGHT HONOVRABLE HENRY Earle of Huntingdon Lord Hastings Hungerford Botreaux Molines and Moiles his Maiesties Lieutenant in the Counties of Lâ—icester and Rutland my singular good Lord All increase of true Honour and HEAVEN begun vpon EARTH RIGHT HONORABLE I Haue
long had beene to punish Noah that was righteous After forty daies therefore the Heauens cleare vp after an hundred and fifty the waters sinke downe How soone is God weary of punishing which is neuer weary of blessing yet may not the Arke rest suddenly If we did not stay some-while vnder Gods hand we should not know how sweet his mercy is and how great our thankfulnesse should be The Arke though it was Noahs Fort against the waters yet it was his prison he was safe in it but pent vp he that gaue him life by it now thinkes time to giue him liberty out of it God doth not reueale all things to his best seruants behold He that told Noah an hundred and twenty yeares before what day he should goe into the Arke yet foretels him not now in the Arke what day the Arke should rest vpon the Hills and he should goe forth Noah therefore sends out his Intelligencers the Rauen and the Doue whose wings in that vaporous ayre might easily descry further then his sight The Rauen of quicke sent of grosse feed of tough constitution no Fowle was so fit for discouery the likeliest things alwaies succeed not He neither will venture far into that solitary world for feare of want nor yet come into the Arke for loue of liberty but houers about in vncertainties How many carnall mindes flye out of the Arke of Gods Church and imbrace the present world rather choosing to feed vpon the vnsauory carkasses of sinfull pleasures then to bee restrained within the straight lists of Christian obedience The Doue is sent forth a Fowle both swift and simple Shee like a true Citizen of the Arke returnes and brings faithfull notice of the continuance of the Waters by her restlesse and empty returne by her Oliue leafe of the abatement how worthy are those Messengers to be welcome which with innocence in their liues bring glad tydings of peace and saluation in their mouthes Noah reioyces and beleeues yet still he waites seuen daies more It is not good to deuoure the fauours of God too greedily but so take them in that we may digest them O strong faith of Noah that was not weary with this delay some man would haue so longed for the open ayre after so long closenesse that vpon the first notice of safetie hee would haue vncouered and voyded the Arke Noah stayes seuen dayes ere he will open and well-neere two Moneths ere he will forsake the Arke and not then vnlesse God that commanded to enter had bidden him depart There is no action good without Faith no Faith without a word Happy is that man which in all things neglecting the counsels of flesh and blood depends vpon the commission of his Maker Contemplations THE SECOND BOOKE NOAH Babel ABRAHAM ISAAC sacrificed LOT and Sodom BY IOS HALL D. of Diuinitie and Deane of WORCESTER LONDON Printed for THOMAS PAVIER MILES FLESHER and John Haviland 1624. TO THE RIGHT HONOVRABLE THE LORD STANHOPE ONE OF HIS MAIESTIES MOST HONORABLE PRIVIE COVNCELL All Grace and Happinesse RIght Honourable I Durst appeale to the iudgement of a carnall Reader let him not bee preiudicate that there is no Historie so pleasant as the Sacred Set aside the Maiestie of the Jnditer none can compare with it for the Magnificence and Antiquitie of the matter the sweetnesse of compyling the strange varietie of memorable occurrences And if the delight be such what shall the profit be esteemed of that which was written by GOD for the saluation of Men J confesse no thoughts did euermore sweetly steale Me and Time away then those which I haue imployed in this subiect and I hope none can equally benefit others for if the meere Relation of these holy things bee profitable how much more when it is reduced to vse This second part of the World repayred I dedicate to your Lordship wherein you shall see Noah as weake in his Tent as strong in the Arke an vngratious Sonne reserued from the Deluge to his Fathers curse modest pietie rewarded with blessings the building of Babel begunne in pride ending in confusion Abrahams Faith Feare Obedience Isaac bound vpon the Altar vnder the hand of a Father that hath forgotten both nature and all his hopes Sodom burning with a double fire from Hell and from Heauen Lot rescued from that impure Citie yet after finding Sodom in his Caue Euery one of these passages is not more full of wonder then of edification That Spirit which hath penned all these things for our learning teach vs their right vse and sanctifie these my vnworthy Meditations to the good of his Church To whose abundant grace J humbly commend your Lordship Your Lordships vnfainedly deuoted in all due obseruance IOS HALL Contemplations THE SECOND BOOKE NOAH NO sooner is Noah come out of the Arke but he builds an Altar not an house for himselfe but an Altar to the Lord Our faith will euer teach vs to prefer God to our selues delayed thankfulnesse is not worthy of acceptation Of those few creatures that are left God must haue some they are all his yet his goodnesse wil haue Man know that it was he for whose sake they were preserued It was a priuiledge to those very bruit creatures that they were saued from the waters to be offered vp in fire vnto God what a fauor is it to men to be reserued from common destructions to bee sacrificed to their Maker and Redeemer Loe this little fire of Noah through the vertue of his faith purged the world and ascended vp into those heauens from which the waters fell caused a glorious Rainbow to appeare therein for his securitie All the sins of the former world were not so vnsauory vnto God as this smoake was pleasant No perfume can be so sweet as the holy obedience of the faithfull Now God that was before annoyed with the ill sauor of sinne smells a sweet sauour of rest Behold here a new and second rest First God rested from making the World now he rests from destroying it Euen while we cease not to offend he ceases from a publike reuenge His word was enough yet withall he giues a signe which may speake the truth of his promise to the very eyes of men thus he doth still in his blessed Sacraments which are as reall words to the soule The Raine-bow is the pledge of our safety which euen naturally signifies the end of a showre all the signes of Gods institution are proper and significant But who would looke after all this to haue found righteous Noah the Father of the new World lying drunken in his tent Who could thinke that wine should ouerthrow him that was preserued from the waters That he who could not be tainted with the sinfull examples of the former world should begin the example of a new sinne of his own What are we men if we be but our selues While God vpholds vs no temptation can moue vs when he leaues vs no temptation is too weak to ouerthrow
crueltie FJNIS Contemplations VPON THE PRINCIPALL PASSAGES OF THE Holy Storie The fourth Volume By I. H. D. D. LONDON Printed for THO PAVIER MILES FLESHER and Iohn Haviland 1625. Contemplations THE TWELFTH BOOKE Containing The Arke and Dagon The Arkes reuenge and returne The remoue of the Arke The meeting of SAVL and SAMVEL The Jnauguration of SAVL SAMVELS contestation SAVLS sacrifice IONATHANS victorie and SAVLS oath BY IOS HALL D. of Diuinitie and Deane of WORCESTER TO THE RIGHT HONOVRABLE MY SINGVLAR GOOD LORD the Lord Hay Baron of Saley One of his Maiesties most honourable Priuy Councell RIGHT HONORABLE VPon how iust reason these my Contemplations goe forth so late after their Fellowes it were needlesse to giue account to your Lordship in whose traine I had the honour since my last to passe both the Sea and the Twede All my priuate studies haue gladly vailed to the publike seruices of my Soueraigne Master No sooner could I recouer the happinesse of my quiet thoughts then J renued this my diuine taske Wherein J cannot but professe to place so much contentment as that J wish not any other measure of my life then it What is this other then the exaltation of ISAACS delight to walke forth into the pleasant fields of the Scriptures and to meditate of nothing vnder heauen Yea what other then IACOBS sweet vision of Angels climbing vp and downe that sacred Ladder which God hath set betweene heauen and earth Yea to rise yet higher what other then an imitation of holy Moyses in his conuersing with God himselfe on the Horeb of both Testaments And if J may call your Lo. forth a little from your great affaires of Court and State to blesse your eyes with this prospect how happy shall you confesse this change of obiects and how vnwillingly shall you obtaine leaue of your thoughts to returne vnto these sublunary imployments Our last Discourse left Gods Arke amongst the Philistims now we returne to see what it doth there and to fetch it thence Wherein your Lo. shall find the reuenges of God neuer so deadly as when he giues most way vnto men The vaine confidence of wickednesse ending in a late repentance The fearfull plagues of a presumptuous sawcinesse with God not preuented with the honesty of good intentions The mercy of God accepting the seruices of an humble faithfulnesse in a meaner dresse From thence you shall see the dangerous issue of an affected innouation although to the better The errors of credulitie and blind affection in the holiest Gouernours guilty of the peoples discontentment The stubborne headdinesse of a multitude that once finds the reynes slacke in their necks not capable of any pause but their owne fall The vntrusty promises of a faire outside and a plausible entrance shutting vp in a wofull disappointment What doe J forestall a Discourse so full of choice your Lo. shall finde euery line vsefull and shall willingly confesse that the Story of God can make a man not lesse wise then good Mine humble thankfulnesse knowes not how to expresse it selfe otherwise then in these kind of presents and in my heartie prayers for the encrease of your honour and happinesse which shall neuer be wanting from Your Lo. sincerely and thankfully deuoted IOS HALL Contemplations THE TWELFTH BOOKE The Arke and Dagon IF men did not mistake God they could not arise to such height of impiety The acts of his iust iudgement are imputed to impotence that God would send his Arke captiue to the Philistims is so construed by them as if hee could not keepe it the wife of Phinehas cryed out that glory was departed from Israel The Philistims dare say in triumph that glory is departed from the God of Israel The Arke was not Israels but Gods this victory reaches higher then to men Dagon had neuer so great a day so many sacrifices as now that he seemes to take the God of Israel prisoner Where should the captiue be bestowed but in the custody of the victor It is not loue but insultation that lodges the Arke close beside Dagon What a spectacle was this to see vncircumcised Philistims laying their prophane hands vpon the Testimony of Gods presence to see the glorious Mercy-seat vnder the roofe of an idoll to see the two Cherubims spreading their wings vnder a false god Oh the deepe and holy wisedome of the Almighty which ouer-reaches all the finite conceits of his creatures who whiles he seemes most to neglect himselfe fetches about most glory to his owne name He winkes and fits still on purpose to see what men would doe and is content to suffer indignity from his creature for a time that he may be euerlastingly magnified in his iustice and power That honour pleaseth God and men best which is raised out of contempt The Arke of God was not vsed to such Porters The Philistims carie it vnto Ashdod that the victory of Dagon may bee more glorious What paines Superstition puts men vnto for the triumph of a false cause And if prophane Philistims can thinke it no toyle to carrie the Arke where they should not what a shame is it for vs if wee doe not gladly attend it where we should How iustly may Gods truth scorne the imparitie of our zeale If the Israelites did put confidence in the Arke can wee maruell that the Philistims did put confidence in that power which as they thought had conquered the Arke The lesse is euer subiect vnto the greater What could they now thinke but that heauen and earth were theirs Who shall stand out against them when the God of Israel hath yeelded Security and presumption attend euer at the threshold of ruine God will let them sleepe in this confidence in the morning they shall fine how vainly they haue dreamed Now they begin to find they haue but gloried in their owne plague and ouerthrowne nothing but their owne peace Dagon hath an house when God hath but a Tabernacle It is no measuring of Religion by outward glory Into this house the proud Philistims come the next morning to congratulate vnto their god so great a captiue such diuine spoiles and in their early deuotions to fall downe before him vnder whom the God of Israel was fallen and loe where they find their god fallen downe on the ground vpon his face before him whom they thought both his prisoner and theirs Their god is forced to doe that which they should haue done voluntarily although God casts downe that dumbe riuall of his for scorne not for adoration Oh ye foolish Philistims could ye thinke that the same house will hold God and Dagon could ye thinke a senselesse stone a fit companion and guardian for the liuing God Had ye laid your Dagon vpon his face prostrate before the Arke yet would not God haue endured the indignity of such a lodging but now that ye presume to set vp your carued stone equall to his Cherubins goe reade your folly in the floore of your Temple and know
issue can distinguish betwixt a Dauid and a Doeg when they are both in the Tabernacle Honest Ahimelech could little suspect that he now offered a Sacrifice for his Executioner yea for the Murtherer of all his Family Oh the wise and deepe iudgements of the Almighty God owed a reuenge to the House of Eli and now by the delation of Doeg he takes occasion to pay it It was iust in God which in Doeg was most vniust Sauls cruelty and the trecherie of Doeg doe not lose one dram of their guilt by the Counsell of God neither doth the holy Counsell of God gather any blemish by their wickednesse If it had pleased God to inflict death vpon them sooner without any pretence of occasion his Iustice had beene cleere from all imputations now if Saul and Doeg be in stead of a pestilence or feuer who can cauill The iudgements of God are not open but are alwaies iust He knowes how by one mans sinne to punish the sinne of another and by both their sinnes and punishments to glorifie himselfe If his word sleepe it shall not dye but after long intermissions breakes forth in those effects which wee had forgotten to looke for and ceased to feare O Lord thou art sure when thou threatnest and iust when thou iudgest Keepe thou vs from the sentence of death else in vaine shall we labour to keepe our selues from the execution Contemplations THE FOVRTEENTH BOOKE Containing SAVL in DAVIDS Caue NABAL and ABIGAIL DAVID and ACHISH SAVL and the Witch of Endor ZIKLAG spoyled and reuenged The death of SAVL ABNER and IOAB By IOS HALL D. of Diuinitie and Deane of WORCESTER TO THE RIGHT HONOVRABLE AND MY SINGVLAR GOOD LORD PHILIP EARLE OF MONGOMERY ONE OF THE GENTLEMEN OF HIS MAIESTIES Bed-chamber and Knight of the most Honourable Order of the GARTER RIGHT HONOVRABLE AFter some vnpleasing intermissions Ireturne to that taske of Contemplation wherin onely my soule findeth rest Jf in other imployments I haue indeuoured to serue God and his Church yet in none I must confesse with equall contentment Me thinkes Controuersie is not right in my way to Heauen how euer the importunitie of an Aduersary may force me to fetch it in If Truth oppressed by an erroneous Teacher cry like a rauisht Virgin for my aid J betray it if J releeue it not when J haue done J returne gladly to these paths of Peace The fauour which my late Polemicall labour hath found beyond merit from the Learned cannot diuert my loue to those wrangling Studies How earnestly doth my heart rather wish an vniuersall cessation of these Armes that all the Professors of the deare Name of Christ might bee taken vp with nothing but holy and peaceable thoughts of Deuotion the sweetnesse whereof hath so farre affected mee that if I might doe it without danger of mis-construction I could beg euen of an Enemie this leaue to bee happy I haue already giuen account to the World of some expences of my houres this way and heere I bring more which if some Reader may censure as poore none can censure as vnprofitable J am bold to write them vnder your Honorable Name whereto I am deeply obliged that I may leaue behinde me this meane but faithfull Testimony of mine humble thankfulnesse to your Lordship and your most honoured and vertuous Ladie The noble respects J haue had from you both deserue my Prayers and best seruices which shall neuer be wanting to you and yours From your Honours sincerely deuoted in all true duty IOS HALL Contemplations SAVL IN DAVIDS CAVE IT was the strange lot of Dauid that those whom he pursued preserued him from those whom he had preserued The Philistims whom Dauid had newly smitten in Keilah call off Saul from smiting Dauid in the wildernesse when there was but an hillocke betwixt him and death Wicked purposes are easily checked not easily broken off Sauls Sword is scarce dry from the bloud of the Philistims when it thirsts anew for the bloud of Dauid and now in a renewed chase hunts him dry-foot thorow euery wildernesse The very Desart is too faire a refuge for innocence The hils and rockes are searched in an angry iealousie the very wilde Goats of the mountaines were not allowed to be companions for him which had no fault but his vertue Oh the seemingly-vnequall distribution of these earthly things Cruelty and oppression reignes in a Palace whiles goodnesse lurkes among the Rockes and Caues and thinkes it happinesse enough to steale a life Like a dead man Dauid is faine to be hid vnder the earth and seekes the comfort of protection in darknesse and now the wise prouidence of God leades Saul to his enemy without bloud He which before brought them within an hils dâ—stance without interuiew brings them now both within one roofe so as that whiles Saul seekes Dauid and finds him not he is found of Dauid vnsought If Saul had known his own opportunities how Dauid and his men had interred themselues he had saued a treble labour of chase of execution and buriall for had he but stopt the mouth of that Caue his enemies had laid themselues downe in their owne Graues The Wisdome of God thinkes fit to hide from euill men and spirits those meanes and seasons which might be if they had beene taken most preiudiciall to his owne we had beene oft foiled if Satan could but haue knowne our hearts sometimes we lie open to euils and happy it is for vs that he only knowes it which pitâ—ies in stead of tempting vs. It is not long since Saul said of Dauid lodged then in Keilah God hath deliuered him into mine hands for he is shut in seeing he is come into a city that hath gates and bars but now contrarily God deliuers Saul ere he was aware into the hands of Dauid and without the helpe of gates and barres hath inclosed him within the Valley of death How iust is it with God that those who seeke mischiefe to others finde it to themselues and euen whiles they are spreading nets are insnared Their deliberate plotting of euill is surprized with a sudden iudgement How amazedly must Dauid needs looke when hee saw Saul enter into the Caue where himselfe was what is this thinkes he which God hath done Is this presence purposed or casuall is Saul here to pursue or to tempt me Where suddenly the action bewrayes the intent and tels Dauid that Saul sought secrecy and not him The superfluity of his maliciousnesse brought him into the Wildernesse the necessity of nature led him into the Caue Euen those actions wherein wee place shame are not exempted from a prouidence The fingers of Dauids followers itched to sease on their Masters enemy and that they might not seeme led so much by faction as by faith they vrge Dauid with a promise from God The day is come whereof the Lord said vnto thee Behold I will deliuer thine enemy into thine hand and thou shalt do to him as it shall seeme
that the new man by being more wise in God may out-strip the old And how shall that be done If we would dispossesse the strong man that keepes the house our Sauiour bids vs bring in a stronger than hee and if we would ouer-reach the subtiltie of the old man yea the old Serpent bring in a wiser than he euen the Spirit of God the God of wisdome If we would haue Achitophels wicked counsels crossed set vp an Hushai within vs The foolishnesse of God is wiser than the wisdome of men Could we but settle God within vs our craftie hearts would be out of countenance and durst not offer to play any of their deluding tricks before him from whom nothing is hid and if they could be so impudently presumptuous yet they should be so soone controlled in their first motions that there would be more danger of their confusion than of our deceit As ye loue your selues therefore and your owne safetie and would be free from the perill of this secret broaker of Satan your owne hearts render them obediently into the hands of God giue him the keyes of these closets of his owne making beseech him that he will vouchsafe to dwell and reigne in them so shall we be sure that neither Satan shall deceiue them nor they deceiue vs but both we and they shall be kept safe and inuiolable and presented glorious to the appearance of our Lord Iesus Christ To whom with the Father and the holy Ghost be all honour and glory for euer and euer Amen FINIS The Best Bargaine A SERMON PREACHED TO THE COVRT AT THEOBALDS on Sunday Sept. 21. 1623. By IOS HALL SIC ELEVABITVR FILIVS HOMINIS Io 3. ANCHORA FIDEI LONDON Printed for THOMAS PAVIER MILES FLESHER and John Haviland 1624. TO THE RIGHT HONOVRABLE WILLIAM EARLE OF PEMBROKE LORD high Chamberlaine CHANCELLOR of the Vniuersity of Oxford One of his MAIESTIES most Honourable Priuy Counsell RIGHT HONOVRABLE LEt it please you to receiue from the Presse what you vouchsafed to require from my pen Vnworthy I confesse either of the publike light or the beames of your Honours iudicious eies yet such as besides the motiue of common importunity I easily apprehended might bee not a little vsefull for the times which if euer require quickning Neither is it to no purpose that the world should see in what stile we speake to the Court not without acceptation This and what euer seruice I may bee capable of are iustly deuoted to your Lordship whom all good hearts follow with true Honour as the great Patron of learning the sincere friend of Religion and rich purchaser of Truth The God of Heauen adde to the number of such Peeres and to the measure of your Lo graces and happinesse Your Honours in all humble and faithfull obseruance IOS HALL THE BEST BARGAINE PROV 23.23 Buy the Truth and sell it not THE subiect of my Text is a Bargaine and Sale A bargaine enioyned a sale forbidden and the subiect of both bargaine and sale is Truth A bargaine able to make vs all rich a sale able to make any of vs miserable Buy the Truth and sell it not A sentence of short sound but large extent the words are but seuen syllables an easie load for our memories the matter is a world of worke a long taske for our liues And first let mee call you to this Mart which holds both now and euer If yee loue your selues bee yee customers at this shop of heauen Buy the Truth In euery bargaine there is merx and mercatura the commoditie and the match The commoditie to be bought is the Truth The match made for this commodity is Buying Buy the Truth An ill Iudge may put a good Interrogatory yet it was a question too good for the mouth of a Pilate What is Truth The schooles haue wearied themselues in the solution To what purpose should I reade a Metaphysicall Lecture to Courtiers Truth is as Time one in all yet as Time though but one is distinguished into past present future and euery thing hath a Time of it owne so is Truth variously distinguished according to the subiects wherein it is This is Anselmes cited by Aquinas I had rather say Truth is as light Send forth thy Truth and thy light saith the Psalmist which though but one in all yet there is one light of the Sunne another of the Moone another of the Starres another of this lower aire There is an essentiall and causall Truth in the Diuine vnderstanding which the schooles call Primo-primam This will not bee sold cannot be bought God will not part with it the world is not worth it This Truth is as the Light in the body of the Sunne There is an intrinsecall or formall truth in things truly existing For Being and True are conuertible and Saint Austen rightly defines Verum est illud quod est All this created Truth in things is deriued exemplarily and causally from that increated Truth of God this the schooles call Secundo-primam and it is as the light of the Sun-beames cast vpon the Moone and Starres There is an extrinsecall or secondary truth of propositions following vpon and conformable to the truth of the things expressed thus Verum is no other than Esse declaratinum as Hilario And this Truth being the thing it selfe subiectiuely in words expressiuely in the minde of man terminatiuely presupposeth a double conformitie or adequation Both of the vnderstanding to the matter conceiued and of the words to the vnderstanding so as Truth is when wee speake as wee thinke and thinke as it is And this Truth is as the light diffused from those heauenly bodies to the Region of this lower aire This is the Truth we are called to Buy But this deriuatiue and relatiue Truth whether in the minde or in the mouth hath much multiplicitie according to the matter either conceiued or vttered There is a Theologicall Truth there is a naturall there is a morall there is a ciuill all these must bee deare bought but the best at the highest rate which is Theologicall or diuine whether in the principles or necessary conclusions The principles of diuine Truth are Scriptura veritatis Dan. 10. The Law of Truth Mal. 2. The Word of Truth 2 Cor. 6. The necessary conclusions are they which vpon irrefragable inferences are deduced from those holy grounds Shortly then euery parcell of Diuine Truth whether laid downe in Scripture or drawne necessarily from Scripture is this Mercimonium sacrum which we are bidden to Buy Buy the Truth This is the commoditie The match is Buy that is Beat the price and pay it Buy it Of whom For what Of whom but of the owner of the Maker The owner It is Veritas Domini Gods Truth Psal 117. His stile is the Lord God of Truth Psal 31. The Maker The works of his hands are truth and iudgement Psal 111. And if any vsurping spirit of error shall haue made a free-bootie of Truth and shall with-hold it in
of iudgement that he prepare himselfe by examination Q. Whereof must a man examine himselfe A. Whether hee find in himselfe first Competent knowledge secondly A true though weake Faith thirdly Vnfained repentance for his sinnes fourthly Charity and readinesse to forgiue fiftly An hungring desire to this Sacrament fixtly A thankfull heart for Christ and it Q. What is Prayer A. A calling vpon God through Christ for a supply of all our wants and praising him for all his blessing FINIS Contemplations VPON THE PRINCIPALL PASSAGES OF THE Holy Storie The first Volume IN FOVRE BOOKES By I.H. D.D. LONDON Printed for THO PAVIER MILES FLESHER and Iohn Haviland 1625. TO THE HIGH AND MIGHTIE PRINCE HENRY PRINCE OF WALES HIS HIGHNESSES VNWORTHY Seruant dedicates all his labours and wishes all Happinesse MOst Gracious Prince THis worke of mine which if my hopes and desires faile mee not time may hereafter make great I haue presumed both to dedicate in whole to your Highnesse and to parcell out in seueralls vnto subordinate hands It is no maruell if Bookes haue this freedome when we our selues can and ought to be all yours while we are our owne and others vnder you I dare say these Meditations how rude soeuer they may fall from my Pen in regard of their subiect are fit for a Prince Here your Highnesse shall see how the great patterne of Princes the KING of HEAVEN hath euer ruled the World how his Substitutes earthly Kings haue ruled it vnder him and with what successe either of glorie or ruine Both your Peace and Warre shall finde here holy and great examples And if Historie and obseruation be the best Councellors of your youth what storie can bee so wise and faithfull as that which God hath written for Men wherein you see both what hath beene done and what should be VVhat obseruation so worthy as that which is both raised from God and directed to him If the proprietie which your Highnesse iustly hath in the VVorke and Author may draw your Princely eyes and heart the rather to these holy Speculations your Seruant shall bee happier in this fauour then in all your outward bountie as one to whom your spirituall progresse deserues to bee dearer then his owne life and whose daily suit is that God would guide your steps aright in this slippery Age and continue to reioyce all good hearts in the view of your gratious proceedings Your Highnesses humbly deuoted Seruant IOS HALL Contemplations THE FIRST BOOKE The Creation of the World Man Paradise Cain and Abel The Deluge BY IOS HALL D. of Diuinitie and Deane of WORCESTER LONDON Printed for THOMAS PAVIER MILES FLESHER and John Haviland 1624. TO THE RIGHT HONOVRABLE THOMAS EARLE OF EXCETER ONE OF HIS MAIESTIES MOST Honorable Priuy Councell All Grace and Happinesse RIght Honorable I Knew J could not bestow my thoughts better then vpon Gods owne Historie so full of edification and delight which I haue in such sort indeuoured to doe that J shall giue occasion to my Reader of some Meditations which perhaps hee would haue missed Euery helpe in this kinde deserues to be precious J present the first part to your Honour wherein you shall see the World both made and smothered againe Man in the glory of his Creation and the shame of his fall Paradise at once made and lost The first Man killing his seede the second his brother Jf in these I shall giue light to the thoughts of any Reader let him with mee giue the praise to him from whom that light shone forth to me To whose grace and protection I humbly commend your Lordship as Your Honours vnfainedly deuoted in all obseruance and dutie IOS HALL Contemplations THE FIRST BOOKE The Creation WHAT can I see O God in thy creation but miracles of wonders Thou madest somthing of nothing and of that something all things Thou vvhich wast without a beginning gauest a beginning to Time and to the World in time It is the praise of vs men if vvhen we haue Matter wee can giue fashion thou gauest a being to the Matter without forme thou gauest a forme to that Matter and a glory to that Forme If wee can but finish a slight and vnperfect Matter according to a former patterne it is the height of our skill but to begin that which neuer was whereof there was no example whereto there was no inclination wherein there was no possibilitie of that which it should be is proper only to such power as thine the infinite power of an infinite Creator with vs not so much as a thought can arise without some Matter but here with thee all Matter arises from nothing How easie is it for thee to repaire all out of something which couldest thus fetch all out of nothing wherein can wee now distrust thee that hast proued thy selfe thus Omnipotent Behold to haue made the least Clod of nothing is more aboue vvonder then to multiply a World but now the Matter doth not more praise thy power then the Forme thy wisdome what beauty is here vvhat order what order in working vvhat beauty in the worke Thou mightest haue made all the World perfect in an instant but thou wouldest not That Will which caused thee to create is reason enough why thou didst thus create How should we deliberate in our actions which are so subiect to imperfection since it pleased thine infinite perfection not out of neede to take leasure Neither did thy wisdome herein proceede in time onely but in degrees At first thou madest nothing absolute first thou madest things which should haue being vvithout Life then those which should haue life and being lastly those which haue Being Life Reason So we our selues in the ordinary course of generation first liue the life of Vegetation then of Sense of Reason afterwards That instant wherein the Heauen and the Earth were created in their rude Matter there was neither Day nor Light but presently thou madest both Light and Day Whiles we haue this example of thine how vainely do we hope to be perfect at once It is well for vs if through many degrees vvee can rise to our consummation But alas vvhat was the very Heauen it selfe without Light how confused how formlesse like to a goodly Body vvithout a Soule like a soule without thee Thou art Light and in thee is no darknesse Oh how incomprehensibly glorious is the light that is in thee since one glimpse of this created light gaue so liuely a glory to all thy workmanship This euen the brute Creatures can behold That not the very Angels That shâ—nes forth onely to the other supreme World of immortalitie this to the basest part of thy creation There is one cause of our darknesse on earth and of the vtter darknesse in Hell the restraint of thy light Shine thou O God into the vast corners of my soule and in thy light I shall see light But whence O God was that first light the Sunne was not made till the fourth
distinguish in the Sea but he cannot now either consider or feare it is his time to perish God makes him faire way and lets him run smoothly on till he be come to the midst of the Sea not one waue may rise vp against him to wet so much as the house of his horse Extraordinary fauours to wicked men are the forerunners of their ruine Now when God sees the Aegyptians too far to returne he finds time to strike them with their last terror they know not why but they would returne too late Those Chariots in which they trusted now faile them as hauing done seruice enough to carie them into perdition God pursues them and they cannot flye from him Wicked men make equall haste both to sin and from iudgement but they shall one day finde that it is not more easie to run into sin then impossible to run away from iudgement the sea will shew them that it regards the Rod of Moses not the Scepter of Pharaoh and now as glad to haue got the enemies of God at such an aduantage shuts her mouth vpon them and swallowes them vp in her waues and after shee hath made sport with them a while casts them vpon her sands for a spectacle of triumph to their aduersaries What a sight was this to the Israelites when they were now safe on the shore to see their enemies come floating after them vpon the billowes and to find among the carkasses vpon the sands their knowne oppressors which now they can tread vpon with insultation They did not cry more loud before then now they sing Not their faith but their sense teaches them now to magnifie that God after their deliuerance whom they hardly trusted for their deliuerance Contemplations VPON THE PRINCIPALL PASSAGES OF THE Holy Storie The second Volume IN FOVRE BOOKES By I.H. D.D. LONDON Printed for THO PAVIER MILES FLESHER and Iohn Haviland 1625. TO THE HIGH AND MIGHTY PRINCE CHARLES PRINCE OF GREAT BRITAINE Most excellent PRINCE ACcording to the true dutie of a seruant J entended all my Contemplations to your now-glorious Brother of sweet and sorrowfull memorie The first part whereof as it was the last Booke that euer was dedicated to that deare and immortall name of his so it was the last that was turned ouer by his gracious hand Now since it pleased the GOD of spirits to call him from these poore Contemplations of ours to the blessed Contemplation of himselfe to see him as Hee is to see as hee is seene to whom is this sequell of my labours due but to your Highnesse the heire of his Honor and Vertues Euery yeare of my short pilgrimage is like to adde something to this Worke which in regard of the subiect is scarce finite The whole doth not onely craue your Highnesses Patronage but promises to requite your Princely acceptation with many sacred examples and rules both for pietie and wisdome towards the decking vp of this flourishing spring of your Age in the hopes whereof not onely we liue but be that is dead liues still in you And if any piece of these endeuours come short of my desires J shall supply the rest with my prayers which shall neuer be wanting to the God of Princes that your happy proceedings may make glad the Church of God and your selfe in either World glorious Your Highnesses in all humble deuotion and faithfull obseruance IOS HALL Contemplations THE FIFTH BOOKE The Waters of Marah The Quailes and Manna The Rocke of Rephidim The Foyle of Amalek Or The hand of Moses lift vp The Law The Golden Calfe BY IOS HALL D. of Diuinitie and Deane of WORCESTER LONDON Printed for THOMAS PAVIER MILES FLESHER and John Haviland 1624. TO THE RIGHT HONOVRABLE HENRY EARLE OF HVNTINGDON LORD HASTINGS BOTERAVX MOLINES MOILES HIS MAIESTIES LIEVTENANT IN THE COVNTY OF LEICESTER A BOVNTIFVLL FAVOVRER OF ALL GOOD LEARNING A NOBLE PRECEDENT OF VERTVE THE FIRST PATRONE OF MY POORE STVDIES J. H. DEDICATES THIS PIECE OF HIS LABORS AND WISHETH ALL HONOVR AND HAPPINESSE Contemplations THE FIFTH BOOKE The waters of Marah ISRAEL was not more loth to come to the Red Sea then to part from it How soone can God turne the horrour of any euill into pleasure One shore resounded with shriekes of feare the other with Timbrels and Dances and Songs of Deliuerance Euery maine affliction is our Red Sea which while it threats to swallow preserues vs At last our Songs shall be lowder then our cryes The Israelitish Dames whē they saw their danger thought they might haue left their Timbrels behinde them how vnprofitable a burden seemed those instruments of Musick yet now they liue to renue that forgotten Minstralsie and Dancing which their bondage had so long discontinued and well might those feet dance vpon the shore which had walked thorow the Sea The Land of Goshen was not so bountifull to them as these Waters That afforded them a seruile life This gaue them at once freedome victorie riches bestowing vpon them the remainder of that wealth which the Aegyptians had but lent It was a pleasure to see the floating carkases of their Aduersaries and euery day offers them new booties It is no maruell then if their hearts were tyed to these bankes If we finde but a little pleasure in our life wee are ready to dote vpon it Euery small contentment glues our affections to that we like And if here our imperfect delights hold vs so fast that we would not be loosed how forcible shall those infinite ioyes be aboue when our soules are once possessed of them Yet if the place had pleas'd them more it is no maruell they were willing to follow Moses that they durst follow him in the Wildernesse whom they followed through the Sea It is a great confirmation to any people when they haue seene the hand of God with their guide O Sauiour which hast vndertaken to cary me from the spirituall Aegypt to the Land of Promise How faithfull how powerfull haue I found thee How fearelesly should I trust thee how cheerefully should I follow thee through contempt pouerty death it selfe Master if it be thou bid vs come vnto thee Immediately before they had complained of too much water now they go three dayes without Thus God meant to punish their infidelitie with the defect of that whose abundance made them to distrust Before they saw all Water no Land now all dry and dustie Land and no Water Extremities are the best tryals of men As in bodies those that can beare sudden changes of heats and cold without complaint are the strongest So much as an euill touches vpon the meane so much help it yeelds towards patience Euery degree of sorrow is a preparation to the next but when we passe to extreames without the meane we want the benefit of recollection and must trust to our present strength To come from all things to nothing is not a descent but a downfall and it is a rare strength and constancy not to be maymed
be brought to nothing and Atomes and dust is neerest to nothing that in stead of going before Israel it might passe thorow them so as the next day they might finde their god in their excrements To the iust shame of Israel when they should see their new god cannot defend himselfe from being either nothing or worse Who can but wonder to see a multitude of so many hundred thousands when Moses came running downe the Hill to turne their eyes from their god to him And on a sudden in stead of worshipping their Idoll to batter it in pieces in the very height of the noueltie In stead of building Altars and kindling fires to it to kindle an hotter fire then that wherewith it was melted to consume it In stead of dancing before it to abhorre and deface it in stead of singing to weepe before it There was neuer a more stiffe-necked people Yet I doe not heare any one man of them say He is but one man We are many how easily may we destroy him rather then hee our god If his brother durst not resist our motion in making it Why will we suffer him to dare resist the keeping of it It is our act and wee will maintaine it Here was none of this but an humble obeysance to the basest and bloodiest reuenge that Moses shall impose God hath set such an impression of Maiestie in the face of lawfull authoritie that wickednesse is confounded in it selfe to behold it If from hence visible powers were not more feared then the inuisible God the world would be ouer-runne with out-rage Sinne hath a guiltinesse in it selfe that when it is seasonably checked it puls in his head and seekes rather an hiding place then a fort The Idoll is not capable of a further reuenge It is not enough vnlesse the Idolaters smart The gold was good if the Israelites had not beene euill So great a sinne cannot be expiated without blood Behold that meeke spirit which in his plea with God would rather perish himselfe then Israel should perish armes the Leuites against their brethren and reioyces to see thousands of the Israelites bleed and blesses their executioners It was the mercy of Moses that made him cruell He had been cruell to all if some had not found him cruell They are mercilesse hands which are not sometimes imbrued in blood There is no lesse charitie then iustice in punishing sinners with death God delights no lesse in a killing mercy then in a pitifull iustice Some tender hearts would be ready to censure the rigour of Moses Might not Israel haue repented and liued Or if they must dye must their brethrens hand be vpon them Or if their throats must be cut by their brethren shall it be done in the very heat of their sinne But they must learne a difference betwixt pity and fondnesse mercy and vniustice Moses had an heart as soft as theirs but more hot as pitifull but wiser He was a good Physician and saw that Israel could not liue vnlesse he bled hee therefore le ts out this corrupt blood to saue the whole body There cannot bee a better sacrifice to God then the blood of Malefactors and this first sacrifice so pleased God in the hands of the Leuites that he would haue none but them sacrifice to him for euer The blood of the Idolatrous Israelites cleared that Tribe from the blood of the innocent Sichemites Contemplations THE SIXTH BOOKE The Vayle of Moses Nadab and Abihu Aaron and Miriam The Searchers of Canaan Corah's Conspiracie BY IOS HALL D. of Diuinitie and Deaue of WORCESTER TO THE RIGHT HONOVRABLE THOMAS LORD VISCOVNT FENTON CAPTAINE OF THE ROYALL GVARD ONE OF HIS MAIESTIES MOST HONOVRABLE PRIVY COVNSELLORS ONE OF THE HAPPY RESCVERS OF THE DEARE LIFE OF OVR GRACIOVS SOVERAIGNE LORD A WORTHY PATTERNE OF ALL TRVE HONOR I. H. DEDICATES THIS PART OF HIS MEDITATIONS AND WISHETH ALL INCREASE OF GRACE AND HAPPINESSE Contemplations THE SIXTH BOOKE Of the Vaile of MOSES IT is a wonder that neither Moses nor any Israelite gathered vp the shiuers of the former Tables Euery sheard of that stone and euery letter of that writing had beene a Relike worth laying vp but he well saw how headlong the people were to Superstition and how vnsafe it were to feed that disposition in them The same zeale that burnt the Calfe to ashes concealed the ruines of this Monument Holy things besides their vse challenge no further respect The breaking of the Tables did as good as blot out all the Writings defaced left no vertue in the stone no reuerence to it If God had not beene friends with Israel he had not renewed his Law As the Israelites were wilfully blind if they did not see Gods anger in the Tables broken so could they not but hold it a good signe of grace that God gaue them his Testimonies There was nothing wherein Israel out-stripped all the rest of the world more then in this priuiledge the pledge of his Couenant the Law written with Gods owne hand Oh what a fauour then is it where God bestowes his Gospell vpon any Nation That was but a killing letter this is the power of God to saluation Neuer is God throughly displeased with any people where that continues For like as those which purposed loue when they fall off call for their tokens back againe So when God begins once perfectly to mislike the first thing he with-drawes is his Gospell Israel recouers this fauour but with an abatement Hew thee two Tables God made the first Tables The matter the forme was his now Moses must hew the next As God created the first man after his owne Image but that once defaced Adam begat Cain after his owne Or as the first Temple razed a second was built yet so far short that the Israelites wept at the sight of it The first workes of God are still the purest those that he secondarily works by vs decline in their perfection It was reason that though God had forgotten Israel they should still find they had sinned They might see the footsteps of displeasure in the differences of the Agent When God had told Moses before I will not goe before Israel but my Angell shall lead them Moses so noted the difference that he rested not till God himselfe vndertooke their conduct So might the Israelites haue noted some remainders of offence whiles in stead of that which his owne hand did formerly make hee saith now Heâ— thee And yet these second Tables are kept reuerently in the Arke when the other lay mouldred in shiuers vpon Sinai like as the repaired repaired Image of God in our Regeneration is preserued perfited and layd vp at last safe in Heauen whereas the first Image of our created innocence is quite defaced so the second Temple had the glory of Christs exhibition though meaner in frame The mercifull respects of God are not tyed to glorious out-sides or the inward worthinesse of things or persons He hath chosen the weake
is his Oracle In matter of iudgement to be guided only by the euent is the way to error Falshood shall be truth and Satan an Angell of light if we follow this rule Euen very coniectures somtimes happen right A Prophet or Dreamer may giue a true signe or wonder and yet himselfe say Let vs goe after other gods A small thing can win credit with weake mindes which where they haue once sped cannot distrust The idolatrous Danites are so besotted with this successe that they will rather steale then want the gods of Micha and because the gods without the Priest can doe them lesse seruice then the Priest without the gods therefore they steale the Priest with the gods O miserable Israelites that could thinke that a god which could bee stolne that could looke for protection from that which could not keep it selfe from stealing which was won by their theft not their deuotion Could they worship those Idols more deuoutly then Micha that made them And if they could not protect their maker from robbery how shall they protect their theeues If it had beene the holy Arke of the true God how could they think it would blesse their violence or that it would abide to be translated by rapin and extortion Now their superstition hath made them mad vpon a god they must haue him by what meanes they care not though they offend the true God by stealing a false Sacriledge is fit to be the first seruice of an Idol The spies of Dan had been curteously entertained by Micha thus they reward his hospitality It is no trusting the honesty of Idolaters if they haue once cast off the true God whom will they respect It seems Leuites did not more want maintenance then Israel wanted Leuites Here was a Tribe of Israel without a spirituall guide The withdrawing of due meanes is the way to the vtter desolution of the Church Rare offrings make cold Altars There needed small force to draw this Leuite to change his charge Hold thy peace and come and be our father and Priest Whether is it better c. Here is not patience but ioy He that was won with ten shekels may be lost with eleuen When maintenance and honour calls him hee goes vndriuen and rather steales himselfe away then is stolne The Leuite had to many gods to make conscience of pleasing one There is nothing more inconstant then a Leuite that seeks nothing but himselfe Thus the wilde fire of Idolatry which lay before couched in the priuate ball of Micha now flies furiously thorow all the Tribe of Dan who like to theeues that haue carried away plaguy clothes insensibly infected themselues and their posterity to death Heresie and superstition haue small beginnings dangerous proceedings pernicious conclusions This contagion is like a canker which at the first is scarce visible afterward it eates away the flesh and consumes the body CONTEMPLATIONS THE ELEVENTH BOOKE CONTAINING The Leuites Concubine The desolation of Beniamin Naomi and Ruth Boaz and Ruth Anna and Peninna Anna and Eli. Eli and his sonnes By IOS HALL D. of Diuinitie and Deane of Worcester AT LONDON Printed by IOHN BEALE and NATHANIEL BVTTER Ann. Dom. 1624. TO THE RIGHT HONOVRABLE SIR FVLKE GREVILL KNIGHT CHANCELOVR OF THE EXCHEQVER ONE OF HIS MAIESTIES MOST HONOVRABLE PRIVY COVNCELLORS A MOST WISE LEARNED IVDICIOVS INGENVOVS CENCOR OF SCOLLERSHIP A WORTHY EXAMPLE OF BENEFACTORS TO LEARNING I. H. VVith his vnfained prayers for THE HAPPY SVCCESSE OF ALL HIS HONOVRABLE DESIGNEMENTS HVMBLY DEDICATES THIS MEANE PIECE OF HIS STVDIES CONTEMPLATIONS THE ELEVENTH BOOKE The Leuites Concubine THere is no complaint of a publikely disordered State where a Leuite is not at one end of it either as an agent or a patient In the Idolatrie of Micha and the Danites a Leuite was an actor In the violent vncleannesse of of Gibeah a Leuite suffers No Tribe shal sooner feele the want of gouernment then that of Leui. The law of God allowed the Leuite a wife humane conniuence a concubine neyther did the Iewish concubine differ from a wife but in some outward complements Both might challenge all the true essence of marriage so little was the difference that the father of the concubine is called the father in law to the Leuite Shee whom ill custom had of a wife made a concubine is now by her lust of a concubine made an harlot Her fornication together with the change of her bed hath changed her abode Perhaps her owne conscience thrust her out of doores perhaps the iust seuerity of her husband Dismission was too easie a penalty for that which God had sentenced with death She that had deserued to be abhorred of her husband seeks shelter frō her Father Why would her Father suffer his house to be defiled with an adultresse tho out of his own loynes Why did he not ra-say What Doost thou thinke to finde my house an harbor for thy sin Whiles thou wert a wife to thine husband thou wert a daughter to me Now thou art neyther Thou art not mine I gaue thee to thy husband Thou art not thy husbands thou hast betrayed his bed Thy filthinesse hath made thee thine owne and thine adulterers Goe seeke thine entertainement where thou hast lost thine honesty Thy lewdnesse hath brought a necessity of shame vpon thine abbettors How can I countenance thy person and abandon thy sinne I had rather be a iust man then a kinde Father Get thee home therefore to thy husband craue his forgiuenesse vpon thy knees redeeme his loue with thy modesty and obedience when his heart is once open to thee my doores shall not be shut In the meane time know I can be no Father to an harlot Indulgence of Parents is the refuge of vanity the bawd of wickednesse the bane of children How easily is that Theefe induced to steale that knowes his Receiuer When the lawlesnes of youth knowes where to finde pitty and toleration what mischiefe can it forbeare By how much better this Leuite was so much more iniurious was the Concubines sinne What husband would not haue said She is gone let shame and griefe goe with her I shall find one no lesse pleasing and more faithfull Or if it be not to much mercy in me to yeeld to a returne let her that hath offended seeke me What more direct way is there to a resolued loosenesse then to let her see I cannot want her The good nature of this Leuite cast off all these tearmes and now after foure months absence sends him to seeke for her that had runne away from her fidelity And now hee thinkes She sinned against me perhaps she hath repented perhaps shame and feare haue with-held her from returning perhaps she will be more loyall for her sinne If her importunity should win me halfe the thankes were lost but now my voluntary offer of fauour shall oblige her for euer Loue procures truer seruitude then necessity Mercy becomes well the heart of any man but most of a
the Arke The voluntary seruices of Hypocrites are many times more painfull then the duties enioyned by God In what awe did all Israel stand of the Oath euen of Saul It was not their owne vow but Sauls for them yet comming into the Wood where they saw the Honey dropping and found the meat as ready as their appetite they dare not touch that sustenance and will rather endure famine and fainting then an indiscreet curse Doubtlesse God had brought those Bees thither on purpose to try the constancy of Israel Israel could not but thinke that which Ionathan said that the vow was vnaduised and iniurious yet they will rather dye then violate it How sacred should wee hold the obligation of our owne vowes in things iust and expedient when the bond of anothers rash vow is thus indissoluble There was a double mischiefe followed vpon Sauls oath an abatement of the victorie and eating with the blood For on the one side the people were so faint that they were more likely to dye then kill they could neither runne nor strike in this emptinesse Neither hands nor feet can doe their office when the stomacke is neglected On the other an vnmeet forbearance causes a rauenous repast Hunger knowes neither choice nor order nor measure The one of these was a wrong to Israel the other was a wrong done by Israel to God Sauls zeale was guilty of both A rash vow is seldome euer free from inconuenience The heart that hath vnnecessarily intangled it selfe drawes mischiefe either vpon it selfe or others Ionathan was ignorant of his fathers adiuration he knew no reason why he should not refresh himselfe in so profitable a seruice with a little taste of Honey vpon his Speare Full well had he deserued this vnsought dainty and now behold his Honey is turned into Gall if it were sweet in the mouth it was bitter in the soule if the eyes of his body were enlightned the light of Gods countenance was clouded by this act After he heard of the oath he pleades iustly against it the losse of so faire an opportunity of reuenge and the trouble of Israel yet neither his reasons against the Oath nor his ignorance of the Oath can excuse him from a sinne of ignorance in violating that which first he knew not and then knew vnreasonable Now Sauls leisure would serue him to aske counsell of God As before Saul would not enquire so now God will not answer Well might Saul haue found sinnes enow of his owne whereto to impute this silence He hath grace enough to know that God was offended and to guesse at the cause of his offence Sooner will an Hypocrite finde out another mans sinne then his owne and now he sweares more rashly to punish with death the breach of that which he had sworne rashly The lots were cast and Saul prayes for the decision Ionathan is taken Euen the prayers of wicked men are sometimes heard although iniustice not in mercy Saul himselfe was punished not a little in the fall of this lot vpon Ionathan Surely Saul sinned more in making this vow then Ionathan in breaking it vnwittingly and now the father smarts for the rashnesse of his double vow by the vniust sentence of death vpon so vvorthy a sonne God had neuer singled out Ionathan by his lot if he had not beene displeased with his act Vowes rashly made may not be rashly broken If the thing we haue vowed be not euill in it selfe or in the effect we cannot violate it without euill Ignorance cannot acquite if it can abate our sinne It is like if Ionathan had heard his fathers adiuration he had not transgressed his absence at the time of that Oath cannot excuse him from displeasure What shall become of those which may know the charge of their heauenly Father and will not which doe know his charge and will not keepe it Affectation of ignorance and willing disobedience is desperate Death was too hard a censure for such an vnknowne offence The cruell piety of Saul will reuenge the braach of his owne charge so as he would be loath God should auenge on himselfe the breach of his diuine command If Ionathan had not found better friends then his father so noble a victory had beene recompenced with death He that saued Israel from the Philistims is saued by Israel from the hand of his Father Saul hath sworne Ionathans death the people contrarily sweare his preseruation his Kingdome was not yet so absolute that hee could runne away with so vnmercifull a Iustice their Oath that sauoured of disobedience preuailed against his Oath that sauoured too strong of cruelty Neither doubt I but Saul was secretly not displeased with this louing resistance So long as his heart was not false to his Oath he could not be sory that Ionathan should liue Contemplations THE THIRTEENTH BOOKE Containing SAVL and AGAG The Reiection of SAVL and the Choice of DAVID DAVID called to the Court. DAVID and GOLIAH IONATHANS loue and SAVLS enuy MICHALS Wile DAVID and ABIMELEC By IOS HALL D. of Diuinitie and Deane of WORCESTER TO THE RIGHT HONOVRABLE SIR Thomas Edmonds KNIGHT TREASVRER OF HIS MAIESTIES HOVSHOLD AND OF HIS MOST Honourable Priuy Councell RIGHT HONOVRABLE AFter your long and happy acquaintance with other Courts and Kingdomes may it please you to compare with them the estate of old Jsrael You shall find the same hand swaying all Scepters and you shall meet with such a proportion of dispositions and occurrences that you will say men are still the same if their names and faces differ You shall find Enuy and Mutability ancient Courtiers and shall confesse the Vices of men still aliue if themselues die You shall see God still honouring those that honour him and both rescuing Jnnocence and crowning it Jt is not for me to anticipate your deeper and more iudicious Obseruations J am bold to dedicate this piece of my Labour to your Honour in a thankefull acknowledgement of those Noble Respects J haue found from you both in France and at home Jn lieu of all which J can but pray for your happinesse and vow my selfe Your Honours in all humble obseruance IOS HALL Contemplations SAVL and AGAG GOd holds it no derogation from his mercy to beare a quarrell long where hee hates Hee whose anger to the vessels of wrath is euerlasting euen in temporall iudgement reuengeth late The sinnes of his owne children are no sooner done and repented of then forgotten but the malicious sinnes of his enemies sticke fast in an infinite displeasure I remember what Amalek did to Israel how they laid wait for them by the way as they came vp from Aegypt Alas Lord might Amalek say they were our forefathers wee neuer knew their faces no not their names the fact was so farre from our consent that it is almost past the memory of our histories It is not in the power of time to raze out any of the arerages of God we may lay vp wrath for our