the Saints are so set upon the thoughts of Gods Name they are taught and inabled thereunto by that holy spirit their domesticall Monitour and sweet inhabitant For know ye not that your bodies are the temples of the holy ghost that is in you p 1 Cor. 6 19 And if their bodies are the Spirits temples surely then their soules are his Holy of Holies wherein are continuall pillars of incense ascending q Cant. 3.6 good and holy thoughts I meane abounding by the operation of the Holy ghost whose immediate motions they are we being not able of our selves to think one good thought r 2 Cor 3.5 There never entred into the heart of a naturall man the things that God hath prepared for them that love him ſ 1 Cor. 2.9 10. ◠But God hath revealed them to us by is spirit whose worke it is 1. To enlighten 2. To enlarge the heart wherein he takes up His first work is to beat out new windows in the dark soules of men to let in a new light thereinto to give us thereby some fight of God some sense of his sweetnesse some glimpse of his glory Not as he is in himself in the brightnesse and perfection of his essence for so he is incomprehensible and the light whereby he should be seen inaccessible t 1 Tim. 6.16 Nor yet so perfectly here as he stands described unto us by his Attriutes and actions that 's reserved for a better life But his back-parts u Exo. 33.23 only with Moses that holy and reverend Name of his Jehovah Jehovah strong mercifull gratious longsuffering c. x Exod. 34.6 Thus much the spirit gives us to see of God though somewhat obscurely y 1 Cor. 13.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as through a grate only or as in a glasse in a riddle or as an old man through spectacles the greatest part of our knowledge being but the least part of our ignorance And Secondly having thus opened our eyes and turned us from darknesse to light he turnes us next from the power of Satan to God z Act. 26.18 that whereas heretosore we were acted and agitated by the Prince of the power of the ayre a Eph. 2.2 the God of this world who had first blinded our minds b 2 Cor. 4 4 and then set abroad upon our hearts and affections hatching out thence whole swarmes of evill thoughts and litters of lusts that fight against the soul c 1 Pet. 2 11 So now being possessed by a better spirit we are enlarged and enabled to captivate and conforme our thoughts to the soveraignty of Gods grace the rules of his word and the remembrance of his Name Fourthly their new Nature Reas 4 that blessed frame of Gods grace erected in them by the spirit that great Architect that plants the heavens and layes the foundation of the earth that he may say to Zion Thou art my people d Esay 57.16 This Divine Nature e 2 Pet. 1.4 as Peter calls it and renewed Image of God this habit of heavenly-mindednesse putteth Gods servants upon a continuall fresh succession of holy thoughts For besides that their phantasy or thinking-faculty being a chief inward sense of the soul is seizedupon for God to the utter dessolving of that old frame of vile thoughts and lusts those strong-holds wherein satan had entrencht f 2 Cor. 10.4 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself the whole spirit soul and body of a Christian is sanctified throughout g 1 Thes 5.23 God writes his law in our hearts h Heb. 8.10 stamps his image upon the spirit of our minds i Eph. 4.23 makes us partake of the god-like nature having escaped the corruption that is in the world thorough lust k 2 Per. 1.4 c. Hence an ability of holy thoughts and affections for as the man is such are his dispositions and meditations The liberall man deviseth liberall things l Isa 32.8 A good man out of the good treasure of his heart bringeth forth good things m Mat. 12. And as from within out of the old heart proceed evill thoughts n Mark 7.21 c. so from the sanctified heart proceed sanctified thoughts and gracious considerations and respects to God and his Name Reas 5 Lastly we may argue for the truth and certainty of this point of the godly mans practise from the many near and dear relations he stands in to God together with the daily dealings he hath and often use he makes of his Name For God first he is the good mans friend and father Prince and portion God and guide his All in All o Colos 3.11 he hath given up his name to Gods truth devoted himself to his fear p Psal 119.38 sworne himself to his service q Psa 119.119 and endeavours nothing more then to love him with all his heart with all his soul and with all his thought which is that first and great commandement of the law whereupon the rest hang r Mat. 22.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a hing upon a nail or as beads upon a string And secondly for the name of God they run to it in any stresse as to a strong tower ſ Prov. 18.10 they walk in his name t Micah 4.5 as in a Garden or gallery they rejoyce in it as in all treasure u Psal 119 14 yea what ever they do in word or deed they do all in the name of the Lord Jesus Christ x Colos 3.17 c. Now can we possibly rejoyce in Gods name run to it upon all occasions walk in it talk of it do all in it and yet not minde it not be much in the thought of it Again can we acquaint our selves with the Almighty vouch him for our God set him up for our Soveraigne coverse familiarly with him as our friend walk before him y 1 King 9 4◠in uprightnesse and integrity walk with him z Gen. 6.9 in an humble familiarity walk after him a Deut. 13.4 by an entire obedience and ready conformity and yet not frequently think on him 't is not possible SECT III. Vse 1. Those that habitually think not upon God fear not God NOw for application Are all Gods people such as think upon his Name Use 1 This then serveth first to shut all such out of this holy society andto evince them void of Gods true fear that think not dayly and diligently upon God that make not his name the matter of their meditation that say not in their hearts Let us now fear the Lord our God b Ier. 5.24 c. The wicked saith David through the pride of his countenance will not seek after God God is not in all his thoughts c Psal 10.4 Eating and drinking buying and felling building and planting plowing and reaping c. are in his thoughts but God falls not into his thoughts the whole day thoroughout Or
is I will accept your worships Psal 73.23 24. though in this meaner temple If God may have the substance of worship hee stands not much upon the circumstance The sick may pray upon their beds the persecuted in chambers Acts 1. yea in dens and caves of the earth Heb. 11.38 The Church in Queen Maries dayes met and prayed oft together in a cellar in Bow-church-yard It was one of the laws of the twelve tables in Rome Ad divos adeunto castè pietatem adhibento Act. Mon. opes amovento Sacrifice and Offering thou didst not desire viz. in comparison of obedience 1 Sam. 15.22 but as a better thing mine ears hast thou opened Psal 40.6 Hypocrites by cold ceremonies think to appease God they observe the circumstance neglect the substance they stick in the bark of religion gnabble on the shel offer the skin keep back the flesh serve God with shewes shall be served accordingly Verse 5. According to the Word Or as Tremellius hath it better Cum VERBO quo pepigeram vobiscum with the WORD in and sor whom I covenanted with you c. So my Spirit remaineth among you And so it is a gracious promise that the whole Trinity will be with them The particle eth seemeth put for gnim◠and the article He is emphatical shewing that by Word is meant the second person often called the Word both in the Old Testament 2 Sam. 7.21 with 1 Chron. 17.19 and in the New Luke 1.2 John 1.1 1 John 5.7 The Caldee seemeth to favour this interpretation for he rendreth it My Word shall be your help Hierome Albertus Nyssen and Haymo dissent not Haggai and other Prophets and Patriarches of old did well understand the mystery of the Sacred Trinity See my note on Gen. 1.1 Elihu speaks of the Almighty his makers Job 35.10 Solomon the same Eccles 12.1 Cant. 1.11 which Jarchi interpreteth of the Trinity Isay hath his Trisagion or Holy Holy Holy chap. 6.3 and chap. 42.5 Thus saith God the Lord He that created the heavens and they that stretched them out So Deut. 6.4 When Moses beginneth to rehearse the law and to explain it the first thing he teacheth them is the Trinity in Unity and Unity in Trinity Hear O Israel the Lord our God the Lord is One Three words answering the three persons and the middle word Our God deciphering fitly the second who assumed our nature as is well observed by Galatinus Others observe that the last letters in the Original both in the word Hear and in the word One are bigger then ordinary as calling for utmost heed and attention The old Rabbines were no strangers to this tremend mystery as appeareth by R. Solomons note on Cant. 1.11 We will make c. though their posterity desperately deny it The Greek Church was not so sound in this fundamental point therefore their chief City Constantinople was taken from them by the Turks as Estius observeth on Whitsunday or as others on Trinity Sunday which day saith our Chronicler the Black Prince was used every year to celebrate with the greatest honour that might be Speed 723. in due veneration of so divine a mystery Now Christ is here and elsewhere called The Word either because hee is so often promised in the Word Or else because by him Gods will was manifested and revealed to men and that either mediately in the Prophets whence Peter Martyr thinketh that phrase came Then came the Word of the Lord that is Christ Or immediately himselfe Heb. 1.2 and 2.3 That I covenanted with you Or in whom I covenanted and whence Christ is called the Angel of the Covenant Mal. 3.1 Christ then was a Saviour to those of the Old Testament also Rev. 13.8 the Lamb slain from the foundation of the World Christ undertook to pay his peoples debt in the fullnesse of time and hereby they were saved A man may let a prisoner loose now upon a promise to pay the debt a year after See Heb. 9.15 and take notice of the unity of the faith in both Testaments they of old saw Christ afarre off in the promises they saluted him and were resaluted by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. When ye came out of Egypt Ye that is your ancestours Things done by the parents may be said to be done by the children because of the near conjunction that is between them Hence Levi is said to pay tithes in Abraham and Adams sinne is imputed to us all Heb. 7. So my spirit remaineth amongst you Not the substance but the gifts of the Spirit not the tree but the fruits Those whom God receiveth into the covenant of grace he endues them with the spirit of grace See Rom. 8.9.11 How else should they be able to perform their part of the Covenant sith we cannot so much as suspirare unlesse he doe first inspirare breath out a sigh for sinne till he breath it in to us by his Spirit Hereby then we may know whether or no we are in Covenant with God the Devill will be sure to sweep all that are not sc if his spirit remain in us Jer. 31.35 working illumination 1 Cor. 2.14.15 Mortification Rom. 8.13 Motion Rom. 8.14 Guifts 1 Cor. 12.4 7 8. c. Fruits Gal. 5.22.23 strength Esay 11.2 Courages as here Fear ye not Cur timet hominem homo in sinu Dei positus Aug. why should such fear man who have God in Christ by his Spirit standing with them and for them The righteous may be bold as a lyon he hath the peace of God within him and the power of God without him and so goes ever under a double guard what need he fear It is said of Achilles that he was Styge armatus and therefore could not bee wounded But he that is in covenant with God is Deo Christo Spiritu Sancto armatus and may therefore be fearlesse of any creature Verse 6. For thus saith the Lord of hosts i. e. the three persons in Trinity as appeareth by the note on the former verse Howbeit the Author to the Hebrews chap. 12.25.26 applyeth the words to Christ whence observe that Christ is Lord of hosts and God Almighty even the same second person that is called haddabhar the Word in the former verse is very God Compare John 1.3 with Col. 1.14.16 and Iohn 1.9 with Iohn 8.12 and Iohn 1.11 with Acts 3.13.14 c. See those cohaerencies of sentences Iohn 9.3.4 and 11.4 and 12.39.40 besides the Apostles argument Heb. 1.4 That one Gospel written by St. Iohn who was therefore called the Divine by an excellency as afterwards Nazianzen also was because he doth professedly assert and vindicate the Divinity of Christ ever strongly impugned by the Devill and his agents those odious Apostates and hereticks ancient and moderne And no wonder for it is the Rock Mat. 16.18 setting him forth 1. as coessential to the Father his onely begotten sonne Iohn 1.14 One with the Father in essence and power
the walls of Jericho But what matter is it how unlikely the means are if in the hands of Omnipotency An Ox-goad in the hand of a Shamgar an Asse-bone in the hand of a Sampson may do much so here The Devil must needs down if God once send forth his Pauls to open mens eyes to turn them from darknesse to light Acts 26.18 and from the power of Satan to God that they may receive forgivenesse of sins and inheritance among them that are sanctified by faith that is in Christ Oh Obj but the Devil tells me I shall never inherit for I am not sanctified by faith Settle that first be sure by sound and infallible evidences Sol. See that thy faith and other graces be of the right stamp effectuall faith laborious love patient hope c. 1 Thes 1.3 and then sing a Requiem to thy self as Luther once did after a grievous conflict the Psalm De profundis Joh Manly loc com in contemptum Diaboli in defiance to the Devil Onely be advised not to pore over-much upon thy sanctification which in the best is unperfect but to take comfort of thy Justification which is compleat and absolute In confident consideration whereof St. Paul triumphantly cries out Rom. 8.33 34 Who shall lay any thing to the charge of Gods chosen so long as it is God that justifieth Or as Austin reads it Shall God that justifies us Who is he that condemneth Do Angels No they rejoyce in our conversion and call us their fellow-servants But who then Do the insensible or unreasonable creatures They in their kind are in covenant with us Hos 2.18 and in earnest expectation groan nay travell together with us waiting and as it were lying bed-ridden the while for our full manifestation â—â—en the redemption of our bodies Rom. 8.19 c. But who is it then Do our own hearts condemn us No neither if not bemisted and abused by Satan for being justified by faith we have so farre peace with God that we glory in tribulation by the confident intergatory of a good conscience toward God Rom. 5.1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3.21 1 Joh. 3.20 But say our own hearts do wrongfully accuse us yet God is greater then our hearts as well for good as for evil to do us right notwithstanding a misgiving or misguided heart of our own But say then who is he that condemneth us Is it the Devil and his wicked imps Let them do their worst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 12. He is indeed the accuser of the brethren but Christ our Advocate is ever ready to non-suit and cast out all his accusations The Spirit also is in direct and full opposition to this Accuser called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Comforter or Pleader for us Yea what apology or clearing of your selves Rev. 12.10 pleading our evidences to our spirits and helping us upon true repentance to make apology for our selves 2 Cor. 7.11 such as God admits of and accepts As for that old Serpent the Accuser of the brethren he is cast down already and all his limbs shall bee cast after him ere long into the burning lake In the mean while what cares the prisoner at the barre though the gaoler and his fellow-prisoners passe sentence of death upon him in the gaole so long as the Judge acquits him from the bench And as little need any servant of the Lord of Hosts stand upon the censurs of earth and hell so long as God thinks well of him and all the Hosts of God combine for his comfort Oh Obj but I have hosts within me that do me all the despite and displeasure The flesh lusteth against the spirit and other-whiles gets the better of it Besides there be bands of fleshly lusts 1 Pet. 2.11 which like armed souldiers lie billetted in my bosome and ever and anon fight against my soul Yet bee of good comfort the spirit also lusteth against the flesh so that thou canst not do what thou naturally wouldest Sol. Gal. 5.17 thy new nature will not suffer thee as Paul would have gone to a certain place but the Spirit forbade him As for thy lusts be they never so lordly God can easily cut the combes nay the throats of them and let out their life-blood My Father is stronger then all and None can take you out of his hands The weak brother shall be holden up amidst a world of scandals without Joh. 10 Rom. 14.4 and staggerings within for God is able to make him stand He can preserve a fire alive upon the face of the Ocean a spark of the spirit amidst a world of wickednesse within He can cause weak and worthlesse grashoppers to become a great nation Ioel 1.6 a mighty people chap. 2.2 a huge army ib. Esay 30.22 Psal 19.5 He can make the house of Israel pollute the idols which they had once perfumed with incense and to say to their familiar devils get thee hence He can stop or strike back the course of the Sun though it rejoyce as a strong man to run his race Naturally and freely it giveth light but he can turn it into darknesse and blood The mountains of themselves are ponderous and pressing yet at Gods command they skip like lambs Think the same of our dull and undutiful hearts God can quickly oyl them and nimble them drawing us by his free spirit so as we shall run after him as a baldder of it self is a heavy substance and unapt for motion but being filled with winde it will scarce ' bide in a place So we being filled with the holy Ghost shall finde our feet as hinds feet upon the everlasting mountains no longer shackled by corruption Psal 119. but at very good liberty to run the wayes of Gods commandments It s most sure we are not strained at all in God but in our own bowels He is both able and ready both to cover and cure our sins and sicknesses In the dayes of his flesh he offered himself to his patients and was found of them that sought him not He heal'd them also of diseases hereditary and such as all the Physitians in the countrey might have cast their caps at Now he hath lost nothing by heaven you may be sure neither of his will nor skill to do the same cures upon mens souls as once he did upon their bodies nay he cured their bodies onely in reference to their souls and still hangs out his table of cures Math. 8.17.18 to draw custome Rev. 3.18 Lo thus we have searched and so it is Hear it and know it for thy good Iob. 5.27 CHAP. II. The Lord will finde a fit time to make up his jewels from the worlds misusages And they shall be mine saith the Lord of Hosts in that day when I make up my Jewels Doct GOd is the Lord of hosts This is a point hath been hitherto proved and improved Followes now a second Observation Confirmat
a pitcht battle Here iâ— was saith Adrichomius that Gideon fought the Midianites Iudg. 6.7 Saul the Philistines 1 Sam. 31. Ahab the Syrians 1 King 20. And here Zachary the last of Jehu's line was slain and with him the kingdom of Israel received such a wound that it could never rise again Monaâ—chies have their times and their turns their rise and their ruine Junius renders it Propter Vallem Jericho I will break the bow of Israel because of the wall of Jezreel that is saith he because of the slaughter of Ahabs house there made by Jehu 2 King 10 Jehu's Tent in that execution was rewarded as an Act of Justice quoad substantiam operis and yet punished as an Act of policy quoad modum for the perverse end Finibus non officijs a vitijs discernuntur virtutes saith Augustine By the ends and not by the works done are vertues distinguished from vices Two things make a good Christian and declare him so good Actions and good Aimes And although a good aime doth not make a bad Action good as in Vzza yet a bad aime makes a good action bad as here in Jebu There may be then we see malum opus in bona materia a work materially good which yet may never prove so formally and eventually sc when there is a fail either quoad fontem or quoad finem A thing which I see in the night may shine and that shining proceed from nothing but rottenness Blazing comets though but comets as long as they keep aloft shine bright But when they begin to decline from their pitch they fall to the earth and infect the Air. So when Illuminates forsake the Lord and minde onely earthly things being all for self they lose their light and go out in a snuffe Jehu's golden calves made an end of him and his though he made an end of Ahabs house and Baals worship His rooting out of Ahabs race was but to settle the crown better upon his own head Like unto him was our Richard the third who well knowing saith the Historian it was no pollicy to play the villaine by half-deal is resolved to leave never a rub to lie in the way Daniels hist 218. that might hinder the true running of his bowle Like unto him also saith Master Calvin upon this text was our king Henry the eighth who cast off some degree of Popery so farre as would serve his own turn but there were the six Articles in force that whip with six cords as that Martyr called it for which many suffered at that time Acts Mor. And whereas like Sylla he commanded others under great penalties to be no Papists himself was either Papist or Athiest jearing at some for their old Mumpsimus and at others for their new Sumpsimus as he profanely called the Reformation hanging Papists on the one side of the hedge for denying his Supremacy and burning Protestants on the other side thereof for denying Transubstantiation c. And hence it may be thought is that dreadfull and dismall ruine that is now in these our dayes and in the fourth generation or succession befaln the royall family The house of Jehu fareth the worse for Jehu Offa king of East-Saxons lived in the time of Charles the great and was a potent Prince But the many injuries he did and the murther he committed in his house upon Ethelbert king of East-Angles coming to him under a publike faith and a suitor to his daughter were justly revenged upon his posterity which after him declining in the end lost all But to return to Jehu we shall find 2 Kin. 10.30 Daniels hist p. 111. that God said that because Jehu had shed the blood of Ahab in Jezreel that he would reward him for it and that his children to the fourth generation should sit upon the throne of Israel and govern that Kingdom And yet for miscarriage in the manner justly plagueth his posterity As Xerxes crowned his Steeresman in the morning and yet hanged him in the afternoon of the same day And as Marescal de Thermas the French Generall first Knighted a French souldier in Scotland who first mounted a besieged Fort by that means taken and then hanged him within an hour after for doing it without order See more of this in the Note upon the former verse Verse 6. And she conceived againe To shew in a continued allegory the weak and wofull estate of the ten tribes when the Assyrian took from them all the land of Gilead and Galilee together with all the land of Nepthali and carried them captive subduing in a manner five tribes of Israel to wit those without Iordan who as they had first their inheritance given them so they were now first carried captives and the tribes of Zabulon and Nepthali who were seated in the land of Galilee And this was the first captivity of Israel see 2 Kings 15.29 Esay 9.1 And bare a daughter This age is compared to a daughter because from that time forward after the bow of Israel was so broken as Verse 5. they should be no more able to defend themselves than if they were a common-wealth of women Their spirits should be so cowed out and emasculated their backs so bowed down with unsupportable burdens and bondages Vt de Ctanmerâ— Melc Ad. that there was scarcely place left of a worse condition nor hope of a better Like them were those we read of Esay 51.23 that yeelded to such as would but say to them Bow down that we may go over you Hom Jl. sic Virg Phrygiae neque enim Phryges Or as those in Nahum 3.13 Their men shall be as women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timerous and cowardly like Issachar's Asse Gen 49.15 whose lot fell in Galilee Iosh 19.18 or those fugitives of Ephraim Iudg. 12.4 that therefore bare a brand of dishonour because they would not rather die bravely then live basely Of such it may be said as of Harts and Stags they have great horns and strength but do nothing with them quia deest animus because their spirits are imbased as the Israelites in Egypt were of old by Pharoah and as the Grecians are at this day by the Turk call her name Loruhamah When God once calls a people or a person by this name we may well write upon their dores if any place be yet left for prayer any good to be done by it Lord have mercy upon them their condition is deplorable if not desperate Vade frater in Cellam et dic Miserere mei Deus Brother go into thy Cell and say Lord have mercy upon me said Crantzius to Luther when he began to declaime against the Pope for he looked upon him as an undone man Scultet Annal. and yet he was not But those are doubly undone to whom God shall say as here to Israel I will no more have mercy Heb I will add no more to shew mercy but my so oft abused mercy shall turn into fury That it
to cast them out of that good Land as evils tenants that should hold no longer for vers 3. he threateneth to plead against them non verbis sed verberibus with 〈◊〉 and with blood as Ezek. 38.22 to make them say as Isai 45.9 Wo to him that striveth with his Maker that hath him for his adversary at Law such a one is sure to be undone unlesse he agree with him quickly Mat. 5.25 whiles he is yet in the way with him and before he be brought to the tribunall For even our God is a consuming fire Heb. 12.29 his tribunall also is of fire Ezek. 1.27 his pleading with sinners in flames of fire 2 Thes 1.7 the triall of mens works shall be by fire 1 Cor. 3.13 the place of punishment a lake of fire â—ed with a river of brimstone Isai 30.33 O pray therfore and prevent that God enter not into judgement with us for if so no man living shall be justified in his sight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods people may have and shall be sure to have the devil an adversary at Law against them as Saint Peters word signifies 1 Pet. 5.8 The accuser of the brethren he is called which accuseth them before God day and night Rev. 12.12 But him they may resist stedfast in the faith and recover cost and charges of him as I may so say for they have Christ to appear for them in heaven Heb. 9.24 as a lawyer for his client 1 Joh. 2.2 to nonsuit all the devils accusations The Spirit also as a Paracletus or Advocate maketh request for them to God in their hearts and helpeth them to make Apologies for themselves 2 Cor. 7.11 Again if a man sin against another the judge shall judge him saith old Eli to his wicked sons that is the Umpire may come and take up the controversie and put an end to the quarrell But if a man have sinned against the Lord 1 Sam. 2.29 who shall intreat for him who dare be his â—â—yesman no mediation of man can make his peace no reconciliation can be here hoped for but by running from God as a Judge to God as a Father in Christ Let men therefore be wrought upon by the reprehensions of Gods faithfull Ministers by whom he appealeth and impeacheth them If they stand out as the old world did against that Preacher of righteousness by whom he went and preached to those spirits now in prison because they would not take up the matter in time but futured and fooled away their own salvation he will break off his patience and say as Gen. 6.3 My spirit shall not alwayes strive with these men for that they also are flesh c. and are therefore the worse because they ought to be better Ideo deteriores quia me liores esse debebant therefore they shall fare the worse because they would be no better I have hewed them by my Prophets Hos 6.5 but can make no good work of them Like ill timber they fall to splinters and like ill stones they crumble all tto crattle They are therefore fitter for the high-way chimney corner then for my building My spirit shall therefore strive no more with these perverse persons either by preaching disputing convincing c. in the mouth of my ministers or in their own minds and consciences by inward checks and motions which they reject refusing to be reformed hating to be healed I will take away my spirit and silence my Prophets as he doth verse 4. of this chapter and resolve upon their utter ruine sith there is no good to be done upon them See Vers 17. of this chapter with the Note there Currat ergo poenitentia ne praecurrat sententia c. Because there is no truth nor mercy nor knowledge of God in the Land Lo here the charge and knowing the judgement of God you must needs say that those that commit such things are worthy of death Rom. 1.32 For if the word spoken by Angels the law given by Angels in the hand of Moses a Mediatour were stedfast and every transgression and disobedience that is every commission and omission received a just recompense of reward Heb. 2.2 〈◊〉 should these miscreants escape that had left off to do good and for evil they did 〈◊〉 both hands earnestly For the second table of the Law it is articled against them for matter of omission or defect that there was neither truth nor mercy in the land And for the first table that there was no sound knowledge of God there and consequently no care of God either inward or outward worship for there can be neither faith nor repentance nor due obedience yeelded to an unknown God Joh. 4.22 A Samaritane service there may be ye worship ye know not what but not a rationall service Rom. 12.1 such as whereof a man can render a reason Now God will not have a blind sacrifice Mal. 1.8 1 Chr. 28.9 It is nothing worth that men are vertuous unlesse they joyn to their vertue knowledge 2 Pet. 1.5 nor that they offer sacrifice if they bring the sacrifice of fools Eccâ—es 5.1 Those must needs be abominable and disobedient that are to every good work reprobate injudicious as the word signifies Tit. 1.11 and what marvell though men be alienated from the life of God or a godly life through the ignorance that is in them Eph. 4.18 But let us take the words in order There is no truth Here God declareth against them a Lawyers do against offendors in courts and not for trifles but first for want of truth or trustinesse in word and deed without which humane society is but funiculus ex arena a rope of sand or arena sine calce sand without lime it cannot hold together It was an old complaint of the Prophets that Truth was fallen in the streets Esay 99.14 Psal 12.1 and faithfulnesse failed from among the children of men When Varus was slain Augustus grieved excessively and that because non esset à quo verum audiret he had none about him that would tell him the truth of things and deal plainly with him Multis annis jam transactis nulla fides est in pactis c. Jeremy bewailes it in his treacherous country men that they bent their tongues like their bowes for lies but they were not valiant for the truth on the earth Jer. 9.3 they were mendaciorum loquacissimi as Tertullian phraseth it loud an leud lairs and as Egesippus saith of Pilat they were viri nequam et parvi facientes mendacium naughty men and such as made nothing of a lie But Gods people are said to be children that will not lie Esay 63. they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of truth which was the title of honour given to Arrianus the Greek historian when as of all other historians Vopiscus testifieth that there is none qui non aliquid est mentitus that taketh not the libertie to lie more or lesse And for
them Mal. 2.7 and though to strive with such be to invert Gods order who hath appointed the people to heare and obey their Teacher and not to prescribe to them to follow their Guides and not to run before them Heb. 13.7.17 and 1 Tim. 1 20. 2 Tim. 1.15 Num. 16. From which texts and 1 Cor. 11.2.3 a grave divine argueth thus It is a vile sin to vex our ministers by our obstinacy yea though they were not able to make so full demonstration yet when they reproove such and such things out of a spiritual jealousy and feare they corrupt their hearts they are to be heard how much more when they come in the demonstration of the Spirit and of power 1 Cor. 2.4 And yet how full is the church ever hath been of such Vitilitigatores as contend with the best ministers quarrel at Gods word and take up armes against it snuffing at it Mal. 1.13 chatting at it Rom. 9.19.20 casting reproaches upon it Jer. 20.8.9 enviously swelling at it Act. 13.45 The more you touch these toads the more they swell the more you meddle with these serpents the more they gather poison to spet at you Go about to coole them with faire words you shall but adde to their heate as the smiths forge fries when cold water is cast upon it and as hot water if stirred casteth up the more fume Plin. Eliaâ— Vultures unguento irritantur scaraboni rosa Vultures cannot endure sweet odours Tygers if they heare the sound of a drum will rage and teare themselve Ahab cannot abide Micaiah nor Herod John Baptist The people contested with Jeremy and cursed him Chap. 15.10 though he were Concionator admirabilis Rhet. Eclesiast cap. vlt. as Keckerman hath it an admirable Preacher yet they sought his life saying Prophesie not in the name of the Lord that thou dye not by our hands Chap. 11.25 Jer. 44.16 Bradford yea they told him flat and plaine The word which thou hast spoken unto us in the name of the Lord we will not heare O leud losels as that martyr in like case exclaimed O faithless hard hearts O Jesabels guests rockt and laid asleep in her bed O sorrowlesse sinners and shamelesse harlots c. Ministers are lights offensive to sore eyes the salt of the earth which is bitter to wounds c. Among the Athenians if the Comedians which were their teachers such as they had pleased not the people they were overwhelmed with stones Once was I stoned saith Paul 2 Cor. 11. and Jeremy is said to have met with the like death from his flagitious countreymen in Egypt amongst whom he was ever a man of strife and his service was in that behalf like that of Manlius Torquâ—tus among the Romans who gave it over saying Neither can I beare their manners nor they my government See Chap. 20.9 Verse 5. Therefore shalt thou fall how could they do otherwise that were a nation so incorrigibly flagitious so unthankfull for mercies so impatient of remedies so uncapable of repentance so obliged so warned so shamelesly so lawlesly wicked therefore shalt thou fall in the day vivens vidensque peribis thou shalt stumble at noon day because there is no knowledge of God in the land but thou hast loved darknesse rather then light therefore shalt thou have enough of it thy feet shall stumble upon the dark mountaines Jer. 13.16 yea thou shalt stumble and fall and never rise againe which is threatned expressly to these swearers Am. 8.14 implied in the Hebrew word here used Such was Elies fall off his stoole Hamans fall before Mordecai the Jew Esth 6.13 Impenitent persons are brats of fathomlesse perdition they are ripe for ruine shall fall into remediless misery and though never so insolent and angry against those that deale plainely and faithfully with them as in the former verse yet they shall never want an Hosea to tell them so to their teeth that those that will not bend may break that if they will needs fall they may fall with open eyes and not have cause to say that they were not fore-warned And this shall be done to day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is very shortly in this present age so some interpret it aut certe clarissima luce saith Mercer or else in the open light and in the view of all men not in huggermugger Tremellius thinks it is as much as rebus adhuc integris subitò opprimentur Thou shalt be suddenly surprised when thou art in thy flourish and fearest no changes What can be more faire and flourishing then the field a day before harvest then the vineyard a day before the vintage certissimè citissiméque corrues Every wicked man may apply it wherefore also it is delivered in the second person singular Thou even thou to thee be it spoken and the Prophet also shall fall with thee in the night The Chaldee hath it as in the night if a man walk in the night he stumbleth because there is no light in him John 11.10 The false Prophet cannot lay his hand upon his brest and say as dying Oecolampadius did Melch. Adam Hic sat lucis Here 's store of light Such are wofully benighted shall be utterly darkened Zech. 11.17 yet more may look to be for their right eye being blind leaders of the blind yea the night shall be upon them and it shall be dark unto them the sun shall go down over their heads c. Mic. 3.6 and when they fall together with those seduced soules into the ditch of destruction themselves shall fall undermost Mat. 15.17 and receive the deeper damnation Mat. 23.14 If others shall be damned they must look to be double damned as Dives feared to be if ever his brethren by his example came to that place of torment Mercers note here is very good Nocte casuros dicit c. He saith they shall fall in the night as signifying by an allegory that when calamity shall lay hold upon these false Prophets they shall also be pricked in their consciences which shall tell them that ventris causa for their bellye 's sake and other base respects they have brought upon the seduced people so great mischiefs This shall be as a dagger at their hearts and shall fill their consciences with horrour and distress and I will destroy thy mother i. e. the whole synagogue yea the whole Church and state the Vniversity of the Israelites so that their nation and name should perish together Is it not so with the ten tribes who can tell at this day where to find them or whence to expect them whether from China as some think and alledge Isay 49.12 Or from Tartary as others who say that Tartar alias Tatari or Totari comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tothar a Residue or remnant Breerw Enquir pag. 94. This is no other then a vaine and capricious fancy saith learned Brierwood c. Is it not altogether unlikely that the Lord in
stayes not here in the porch or lobbyes but passeth into the presence yea privy-chamber ver 2. yea my thoughts in posse before I think them Deus intimo nostro nobis intimior The word is to God a sea of glasse Rev. 4 6. a clear transparent body and his eyes are as a flaming fire Reu. 1.14 which needs no outward light because it seeth extramittendo by sending out a ray Psal 139.12 so that the night shineth as the day the darknesse and the light are both alike to him What wonder therefore though he know Ephraim and Israel is not hid from him And how should this both humble them for which cause it is here urged and caution them for the future as it did that holy man who had written upon the walls and windowes of his study these verses Ne pecces Deus ipse videt bonns Angelus astat Accusat satanas et lex mens conscia culpae c. For now O Ephraim thou committest whoredom and Israel is defiled in body and soul Eph. 4.19 rushing into all impiety without restraint working all uncleanness with greediness being filled withall unrighteousness fornication wickedness covetousness maliciousness full of envy murder debate deceit c. Rom. 1.29.30 All these evil things come from within and defile a man Mar. 7.23 worse then any leprosie worse then the vomit of a dog or the mire of a swine It is the pollution of flesh and spirit 2 Cor. 7.1 it is the putrefaction of a dead carcase the sanies of a plague-sore the devils excrement and that which defileth far worse then that which is cast into the draught Mar. 7.21 It sets defilement upon our selves others the whole land Jer. 3.1 yea upon the visible heavens which must therefore be purged by that last fire And this was typified by those many Leviticall washings and purification of garments vessels persons c. Wash you therefore make you clean put away the evil of your doings c. Esay 1.16 Wash thy heart from wickedness O Jerusalem 〈◊〉 hands onely as Pilate though those too Jam. 4.8 Jer. 4.14 Cleanse your selves from all filthiness of flesh and spirit 2 Cor. 17.1 Of the flesh that is fleshly lusts and gross evils as uncleanness earthly mindedness or Of spirit that is those more spirituall lusts that lie more up in the heart of the countrey such as are pride creature-confidence self-deceit presumption c. Out with all these there 's both a stain and a sting in them Run to the Bath of Christs blood that blessed fountain Zech. 13.1 and there wash and be clean Look not upon Gods Jordan with Syrian eyes as Naaman did Abanah and Pharphar may wash and scoure but Jordan is for cure And if God see fit to Iay us a frosting to fetch out our filth yea or cast into the fire to take away our defilements let us be contented Verse 4. They will not frame their doings to turn unto their God Or their doings will not suffer them That is they are so habituated and hardened in sinfull practices that they are not onely disinabled to conversion but evil-affected thereunto they stand a-crosse to all good to their sinewes of iron they have added browes of brasse Isai 48.4 to their sin they adde rebellion which is as bad as witch-craft 1. Sam. 15.23 till at length they lose all passive power also of being converted and so are transformed as it were into so many devils having by custome contracted a necessitie of sinning they are become incurable they neither will nor can return to their God they will not frame their doings to it The Vulgar hath it their studies the Septuagint their counsels Castalio their endeavours Pagnine their pains c. The Originall is very elegant and metricall Lo ijttenu magnallchem Lashub el Elohehem I scarce know a like text in all the Scripture unlesse it be that Lam. 5.16 Oi na lanu chi chattanu Woe to us that we have sinned which is so elegant also in the Originall that Master Wheatly of Banbury who used to be very plain in his Preaching and not to name a Greek Latine or Hebrew word Master Leigh nis Saints encouragement c. ep dedic quoted it once in the Hebrew as witnesse learned Master Leigh who lived some while under his Ministry But to return to the text whereas some might possibly conceive or reply Ephraim is far gone indeed but he may return No never saith God for he will not give his minde to it or shew his good will he is even set and there is no removing of him he hath made his conclusion and is as good as ever he meaneth to be They are so far from yielding themselves unto the Lord as 2 Chro. 30.8 that they stand in full opposition to him yea send messages after him We will not have this man to rule over us The Jewes were an untoward generation saith Peter Act. 2.40 they by their obstinate refusall of the Gospel judged themselves unworthy of everlasting life saith Paul Act. 13.46 there were unmalleable unframeable so knotty that they were fit for nothing but the fire so nastie that they were fit for no place but the dunghill And why the spirit of whoredoms is in the midst of them The devill is at Inne with them as that Martyr said he even sits abrood upon them Master Bradford Eph. 2.2 hatching all manner of evil counsels and courses he worketh effectually in these children of disobedience as a smith doth in his forge an artificer in his shop he acts them and agitates them making their souls and all the powers thereof nothing else but a shop of sin their bodies and all the parts thereof tooles of sin their lives and all their actions of both soul and body a trade of sin a web of wickedness spun out and made up by the hands of the devil and the flesh an evil spinner and a worse weaver Hence they he rotting all their lives long in the graves of sin wrapt up in the winding sheet of hardness of heart they will not frame their doing to turn to God and blindness of mind they have not known the Lord and as a carcase crawleth with woâ—mes so do these men swarm with those noisome lusts that are able to poisorâ—â—â— an honest heart How can it be otherwise the spirit of fornication is in the mâ—â—dest of them as a King in his Kingdom yea hath filled their hearts from corner to corner as he had done the hearts of Ananias and Sapphira Act. â— That unclean spirit besiegeth the puâ—est hearts and compasseth them about seeking to devour them 1 Pet. 5.8 but they keep him out stedfast in the faith or if he any way get in they quickly cast him out again so that he cannot long rest or roost much lesse raign there for the Spirit of God keepeth them 1 Joh. 5.18 Caietan and that evil one toucheth them not tactu qualitativo with a deadly touch
Him see to it where my soul shall rest who took so much care for it as that he laid down his life for it Verse 28. And it shall come to passe afterwards sc In the dayes of the Messiah which is called the world to come Heb. 2.5 but especially after his Ascension see Ioh. 7.37 Act. 2 where this prophesie was fulfilled and this place taken for the first text preached on by the Apostles verse 17. to the conversion of three thousand soules at one sermon For together with the word there went forth a power Luk. 7. 2 Tim. 1.7 even that Spirit of power of love and of a sound mind here promised to be powred out not distilled only see the Note on Zech. 12.10 and that upon all flesh Spirit upon flesh the best thing upon the basest yea upon all flesh without respect of persons or difference made of sex age or condition provided that they know and acknowledg themselves to be but flesh Gen 6.3 corrupt and carnal animas etiam incarnavimus Bern. as an Ancient complaineth and that whatsoever is of the flesh is flesh Ioh. 3.6 for who can bring a clean thing out of an unclean that whole Man is in evill and whole evill in Man neither can it be gotten out in any measure till the heart be mollified and made tender as flesh Ezeh 11.19 and 36.26 27. which cannot be done till men be taught of God and drawn out of darknesse into his marvelous light till they be spiritualized 2 Cor. 3.18 and transformed into the same image from glory to glory as by the spirit of the Lord. and your sons and your daughters shall prophesie This was fulfilled Act. 2. as St. Peter sheweth For the new Testament is but the old unfolded and fulfilled as was also typified in the two Cherubims of the sanctuary looking intently into the Propitiatory Christ Rom. 3.25 but with their faces turn'd one towards another Exod. 25.20 See Act. 26.22 It was fulfilled I say in that visible descension of the holy Ghost upon the Apostles and the rest Act. 2. Act. 8.15 17. and 10.44 So that this makes nothing at all for the Enthusiasts raptures and dotages the true offpring they are Funcc Chronol of those ancient Euchites or Messalanii who leaving their trades gave themselves to much sleep and called their dreams and phantasies prophesies Anno Dom. 371. your old men shall dream c. your yong men shall see visions i. e. God will no less open his will unto them then he did of old to the Prophets by dreams and visions for by the conduct of the Spirit they shall be led into all truth and holinesse they shall be all a royall Priesthood 1 Pet. 2.5 Rev. 1.6 full of all goodnesse filled with all knowledge able also to admonish one another Rom. 15.14 Verse 29. And also upon the servants they shall be the free-men and women of Jesus Christ 1 Cor. 7.22 by as full a measure of Gods free and noble Spirit bestowed upon them as upon their Masters and Mistresses The Trent Translation hath it upon my servants and my handmaids But there is no such pronoun in the Original though it is true that all that have the spirit are his and the contrary Rom. 8 9. Eph 1.13 The scope of the text is as Mercer well noteth to shew that ut gratuitum commune Christi beneficium sic spiritus as the benefits of Christ are free and common to all his people so is the Spirit And surely next to the love of Christ in dwelling in our nature we may well wonder at the love of the holy Ghost that will dwell in our defiled soules and act in them as he doth For there are diversity of gifts but the same Spirit 1 Cor. 11.4 as the divers smels of flowers come from the same influence and the diverse sounds in the organ froin the same breath Verse 30. And I will shew wonders in the heavens Prodigia beneficia credentibus a Lapid malefica horrifica incredulis saith Cornelius a Lapide who interpreteth the text of those signes and wonders that shall precede the day of judgment and for confirmation here of alleageth chap. 3.2 together with Mat. 24.29 Luk. 21.25 And had he looked a little higher into those chapters and taken in all the troubles that befell the Church from our Saviours ascension to his second comming together with those horrible calamities and confusions that shall befall the wicked for contempt of the Gospell and persecution of the professors thereof he had done right in mine opinion It is ordinary with the Prophets to set forth horrible commotions by such figurative expressions See Ier. 4.23 c. Isay 13.10 Rev. 6.12 Those that have received the Spirit of Adoption must not dream of a delicacy but expect persecution Christ came to send fire on the earth Luk. 12.49 Neither may Persecutors hope to escape unpunished but look to be pursued by divine justice See the Note on Rev 6.15 How heavie was the hand of God upon Jerusalem that slaughter-house of the Saints and afterwards upon the Ten Persecutors of Rome 1 Nero whom Tertullian rightly calleth Dedicatorem damnationis Christianorum quippe qui orientem fidem primus Rema cruentavit the first bloody Persecutor of the Christian religion lost thirty thousand of his subjects by the pestilence had his army utterly routed and cut off in Britanny both the Armenia's revolted from him the Senators rose up against him and compelled him to be his own deaths-man 2 Demitian was butchered by his souldiers 3 Trajan dyed of a dropsie 4 Severus dyed miserably here at York 5. Maximinus with his sonn was cut in peeces 6. Decius dyed in a farr country 7. Valerian was flea'd by Sapores king of Persia who took him prisoner 8. Aurelian was slain by his own men 9. Dioclesian poisoned himself 10 Maximian hang'd himself What should I speak of Julian Anastasius Heraclius c. The French persecutors Francis the second Charles the ninth Henry the third the Guises c. Philip the second of Spain who returning out of the Low countries fell into a storm and suffered shipwrack to the great danger of his life Hist of Gennc of Trent 417. He said he was delivered by the singular providence of God to root out Lutheranisme which he presently began to do with all his might He afterwards died miserably of the lousie disease Q. Mary died of a tympany or else of grief of heart for K. Philip's unkind departure Speed forraine losses Callice surrendred hurt done by thunders from heaven and by fire in the royal navie extream dearths raging her conceptions fayling c. What heavy judgments befell divers particular persecutors of those times Poole Gardiner Bonner Morgan Story Burton see Acts and Mon. 1902. 1904. c. 1915. George Eagles alias Trudge-over the world having hid himself in a cornfeild was Mr. Leigh his Saints Encouragement Ep. to Read for mony descried
he will freely bestow on all that so seek him as not to be satisfied without him as Moses who would not be put off with an Angel but said If thy presence go not with me carry us not up hence Exod. 33.15 and as Luther who when great gifts were sent him refused them and said Valde protestatus sum me nolle sic satiari à Dâ—o I deeply protested that I would not be satisfied with these low things Melch. Ad. but that I would have God or nothing This was one of those brave Apophthegmes of his concerning which One well saith A man would fetch them upon his knees from Rome or Jerusalem rather then be without them Verse 5. But seek not Bethel c. Make not lies your refuge idols your Oracles they that observe lying vanities do by their own election forsake their own mercies Jon. 2.8 Verse 9. But I saith the Prophet who had now paid for his learning and was yet under the lash will sacrifice to thee alone will seek thy face and favour not at Bethel or Gilgal but in the place where thine honour dwelleth not at Hull Sichem or Loretto but in the true Reformed Churches in the beauties of holinesse in the midst of those seven golden candlesticks in the hearts and houses of his faithfull people concerning whom He hath said I will dwell in them and walk in them c 2 Cor. 6.16 and when they walk within their houses with a perfect heart I will come unto them Psal 101.2 I will there command my blessing even life for evermore Psal 133.3 See chap. 4.4 and Hos 4.15 with the Notes For Gilgal shall surely go into captivity An elegant agnomination in the Original Hagilgal galloh ijgleh such as the Prophets are full of and this plain Prophet among the rest See chap. 8.2 Ministers may sometimes rhetoricate and it had need to be an elaborate speech that shall work upon the conscience and Bethel shall come to nought Heb. shall be Aven as elsewhere it is called Beth-aven Hos 4.11 and 10.5 Against Beersheba he saith nothing because that name afforded him not the like elegancy as Mercer thinketh or because that city belonged to Judah 1 King 19.3 and so was not destroyed with the ten tribes as Hierâ—m holdeth Seek not these places saith the Prophet for help and succour in distresse but say as Jer. 3.23 Truely in vain is salvation hoped for from these hills truely in the Lord our God is the salvation of Israel Verse 6 Seek ye the Lord and ye shall live Mercer See verse 4. Sic eadem saepe surdis obstinatis inculcantur The oft pressing of a duty imports 1. The excellency 2. Vlpian P. The necessity 3. The difficulty of doing it else what need so many words Perquam durum est sed ita lex scripta est saith the Civilian Hard or not hard it must be done or men are undone lest he breake out like fire Lest he go through you and burn you together Esay 27.4 lest ye be utterly burnt with fire in the same place 2 Sam. 23.7 that is in hell as some expound it which the Prophet calleth tormenting Tophet Esay 30,33 and Plato calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fierylake so terrible saith Bellarmine that one glimpse of it were enough to make a man not onely turn Christian and sober but Anchorite and Monk to live after the strictest rule that may be Verse 7. Ye who turn judgement to wormwood Ye Grandees and governours of the people that turne the sweetest thing into the sowrest as corruptie optimi pessima right into wrong-dealing that follow the administration of Justice as a trade only with an unquenchable and unconscionable desire of gaine not caring what becomes of righteousnesse but leaving it off in the earth or rather not leaving it at all upon earth Terras Astraea reliquit but chasing it out of the world as much as in you lyeth whiles you cast it down to the ground and tread it under foot Dan. 8.12 whilest you oppresse the just crush the needy c. chap. 4.1 See the Note there Some read the text by way of exclamation thus O ye that turn judgement c. q. d. What strange creatures are you what monsters of men what publike scourges what scabs Esay 5.7 God looked for judgement Judices instar scabrei mâ—lesti sunt oppressis Piscater in loc but behold oppression In the Originall it is behold a scab for righteousnesse but behold a cry such a cry as entreth into the eares of the Lord of sabbath Verse 8. Seek him that maketh the seven starres Once againe seek him that is Returne to him by true repentance and by faith take hold of his strength that ye may make peace and ye shall make peace with him Esay 27.5 To stand out it bootes not sith it is He that made Bootes and Orion c. that is of infinite power and doth whatsoever he will in heaven and earth who only doth wondrous things Psal 72.18 See chap. 4.12.13 Chimah and Chesil that is Pleiades and Orion are twice mentioned together in Iob. Noted starrs they are and known to shepheards and such like Amâ—s likely was but such an Astronomer as heardsmen use to be Those that writ of these starrs tell us that Chimah comes of Chamah to love ardently because of the fellowship and working together that appeares in them They be seven starres that have all one name because they all help one another in their work which is to bring the spring and like seven sisters or lovers so are they joyned together in one constellation and in one company We see saith One that God will have the sweetest works in nature to be performed by mutuall help The best time of the yeare commeth with these seven starrs hence we read of their sweet influence Iob. 38.11 and the best time of our life commeth when we enter into true love and fellowship As for Orion it is the starr saith the same Author that brings winter and his bonds cannot be loosed It binds the earth with frost and cold that the fruits thereof might be seasoned and made kindly against the Spring neither can the Spring come till Orion have prepared the way God will have us suffer before we raigne The word Chesil here used signifies in the Chaldee to perfect because by suffering and offering violence to our selves we enter into perfection Luk. 13.32 If we would have a pleasant Spring of graces in our hearts we must first have a nipping winter the spirit of mortification must be like the cold starr Orion to nip our quick motions in the head and to bind all our uncleane desires and burning lusts that they stirr not in us and unlesse we do thus the seven starrs of Comfort shall never appeare to us and turneth the shadow of death tenebras ferales letales Psal 23.4 that is the thickest darknesse into the morning into the shining light
from a blind understanding and carnall affection The Church in its infancy was inticed with shewes and shadowes but now God requires a reasonable service he calls for spirit and truth Verse 4. Yet now be strong O Zerubbabel c. Here he exhorteth all ranks first to good Affection Be strong or of a good courage Secondly to good Action Work or Be doing for affection without action is like Rachel beautifull but barren Charach unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valeo Sept. vertunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be strong so as to prevaile and carry on the service all discouragements notwithstanding Those that will serve God in the maintenance of good causes must be couragious and resolute 1 Cor. 16.13 For otherwise they shall never be able to withstand the opposition that will be made either from carnall reason within or the World and Devill without for want of this spirituall mettle this supernaturall strength this spirit of power of love and of a sound mind 2 Tim. 4.7 opposed to the spirit of feare that cowardly passion that unmans us and expectorateth and exposeth us to sundry both sins and snares when he that trusteth in the Lord shall be safe Prov. 29.25 Here then that we faulter not budge not betray not the cause of God nor come under his heavie displeasure who equally hateth the timerous and the treacherous let us 1. Be armed with true faith for Fides famem non formidat faith quelleth and killeth distrustfull feare 2. Get the heart fraught with the true feare of God for as one fire so one feare drives out another Mat. 10.28 1 Pet. 3.13 14. 1. Get and keep a clearing chearing conscience for that feareth no colours as we see in St. Paul Athanasius Luther Latimer and other holy Martyrs and Confessours 4. Think on Gods presence as here Be strong and be doing for I am with you Though David walk thorough the vale of the shadow of death that is of death in its most hideous and horrid representations he will not feare For why thou art with me saith He Psal 23.3 4. Dogs and other creatures will fight stoutly in their Masters presence 5. Consider your high and heavenly calling and say Et Turnum fugieutem haec terra videbit Virg. Shall such a man as I fly c Either change thy name or be valiant saith Alexander to a souldier of his that was of his own name but a coward Lastly look up as St. Steven did to the recompence of reward steale a look from glory as Moses Heb. 11.26 help your selves over the difficulty of suffering together with Christ by considering the happinesse of raigning together Thus be of good courage or deale couragiously and God shall be with the good 2 Chro. 19. vlt. as Iehosaphat told his Judges when to go their circuit and work Good affections must end in good actions else they are scarce sound but much to be suspected Num. 23.10 Ruth 1. Good wishes and no more may be found in hels mouth Num. 23. Orphah had good affections but they came to nothing God must be entreated to fix our quick-silver to ballast our lightnesse to work in us both to will and to doe that it may be said of us as of those Corinthians that as there was in them a readinesse to will so there followed the performance also 2 Cor. 8.12 Desire and Zeal are set together 2 Cor. 7.11 desire after the sincere milk and grouth in grace 1 Pet. 2.2 John Baptists hearers so desired after heaven that they offered violence to it Mat. 11. True affections are the breathings of a broken heart Acts 2.37 Rom. 7.23 But the desires of the slothful kill him Prov. 21.25 Virtutem exoptat contabescitque relictâ Good affections are ill bestowed upon the sluggard sith they boyl not up to the full heat and height of resolution for God or Pers at least of execution of his will The sailes of a ship are not ordained that shee should lie alwaies at rode but launch out into the deep God likes not qualmy Christians good by fits as Saul seemed to be when Davids innocency triumphed in his conscience or as Ephraim whose duties were dough-baked and whose goodnesse was as the morning-dew c. Be ye stedfast and unmoveable 1 Cor. 15. 〈◊〉 always abounding in the work of the Lord. Stick not at any part of it difficulty doth but whet on Heroick Spirits as a boule that runs down hill is not slugged but quickened by a rub in the way If this be to be vile I le be yet more vile 1 Sam. 6.22 who art thou O great mountain Before Zerubbabel thou shalt become a plain Zach. 4.7 And hee said unto me My grace is sufficient for thee for my strength is made perfect in weaknesse 2 Cor. 12.9 For I am with you saith the Lord of hosts By a twofold presence 1. Of help and assistance 2. Of love and acceptance Of the first see chap. 1. verse 13. with the note there The second seems here intended The Jews were poore yet God assureth them they had his love So had the Church of Smyrna Rev. 2.9 I know thy poverty but that 's nothing thou art rich rich in reversion rich in bils and bonds yea rich in possession or All is theirs they hold all in capite they have 1. plenty 2. propriety in things of greatest price for they have God All-sufficient for their portion for their protection I am with you saith he and that 's enough that 's able to counterpoise any defect whatsoever as we see in David often but especially at the sack of Ziklag where when he had lost all and his life also was in suspence the Text saith he comforted or encouraged himselfe in the Lord his God 1 Sam. 30.6 whereas Saul in like case goes first to the witch and then to the swords point A godly man if any occasion of discontent befals him retires himselfe into his counting-house and there tells over his spiritual treasure he runs to his cordials he reviews his white stone his new name better then that of sonnes and of daughters Isay 56.5 Rev. 2.17 he hath meat to eat that the world knoweth not of the stranger meddleth not with his joy Virtus lecythos habet in malis Tua praeseutia Domine Laurentio ipsam craticulam dulcem fecit saith a Father Thy presence O Lord made the very gridiron sweet to the martyr Laurence It made the fiery furnace a gallery of pleasure to the three worthies the lions den an house of defence to Daniel the whales belly a lodging-chamber to Jonas Egypt an harbour a sanctuary to the child Jesus c. He goes with his into the fire and water as a tender father goeth with his child to the Surgeon Neverthelesse saith David I am continually with thee thou hast holden me by my right hand Thou shalt guide me with thy counsel and afterwards receive me to glory Again I am with you that
of 240000. Dio in Tra. thousand and as they still do Christians where they can without danger of being discovered whom also they curse in their daily prayers with a Maledic Domine Nazaraeis and by whom they are every where so contemned and hated that they are exiled out of the world cast out of many countries and where they are suffered as in Turkey they are at every Easter in danger of death For Biddulph telleth us that if they stirr out of doors between Maundy-Thursday at noon and Easter-eve at night the Christians among whom they dwell will stone them because at that time they crucified our Saviour derided and buffeted him for I set all men every one against his neighbour And I set emisi or commisi not permisi or dimisi as the Vulgar hath it I set on or sent out not I let or suffered all men Gods holy hand hath a speciall stroke in the Churches afflictions whosoever be the instrument Herehin his all-disposing Providence is not only permissive but active Esay 45.7 I make peace and create evill that is warr and contention which is called evill by a specialty as including all evills Omega nostrorum Mars est Mars Alpha malorum But is there evill in a city and I have not done it Am. 3.6 for a punishment sent an evill spirit of division and discord between Abimelech and the men of Shechem Iudg. 9.23 not by instilling any evill motions into their minds but in a way of just revenge for their treachery and cruelty to Gideons family This God doth 1. by letting loose Satan upon them that great kindle-coale and make-bate of the world to raise jealousies heart-burnings and discontents between them 2. By giving them up to the lusts and corruptions of their own wicked hearts 3. By giving occasions of enraging them more and more one against another And here the wickednesse of these factions and fallings out is wholy from their lusts that warr in their members Iam. 4.1 and not at all of God though his providence do concurr like as the stench of the dung hill riseth not from the Sun though the Sun-shine upon it be the occasion of it every one against his neighbour A sad case that common misery should not breed unity amongst them that necessity had not made them lay down their private enmities that being vexed so by the common adversary they should yet vex and interteare one another Blowes enough were not dealt by the Samaritans Ammonites and other Malignants but their own must add to the violence Still Satan is thus busy and Christians are thus malicious that they must needs fall out by the way home and give bloody-noses too sometimes St. Iames calls upon such to resist the devil that is their unruly passions of rage and revenge Iam. 4.1 â— wherewith the devill empestereth and embroileth their spirits and like your cockmasters sets one to kill another that at night he may feed upon both Verse 11. But now I will not be unto the residue c. Now that the Temple is well-nigh perfected and so the cause of my displeasure removed the matter you see is already well amended and shall be yet better for there is a series a concatenation of Gods mercies like the links in a chaine every former drawes on a future if we break not the chaine by our unthankfullnesse Psal 11â— 16 The right hand of the Lord shall change all this saith Hope when it is at worst Flebile principium melior fortuna sequetur As when t is in better case it saith Return to thy rest O my soule for the Lord hath dealt bountifully with thee It is well for the present and yet it will be better hereafter Fury is not in God or if at any time it seem to be Psal 103.9 yet he will not alwaies chide neither will he keep his anger for ever It is with God in some sort as it was with David whose soule longed to go forth unto Absalom 2 Sam. 13.39 for he was comforted concerning Amnon seeing he was dead Let the Lord but see the rainbow of repentance appearing in our hearts and he will presently be pacified well he may wash us but he will never drown us Verse 12. For the seed shall be prosperous Or full and perfect as the Chaldee hath it it shall be fruitfull and yeeld a plentifull crop such as shall every way answer the desire of the husbandman Instead of your late scarcity whereof See Hag. 1.9 with the Notes you shall abound with plenty of all things Act. 14.17 feeding of the fat and drinking of the sweet and having your heart filled with food and gladnesse more particularly the vine shall give her fruit so that ye shall swim in wine and the ground shall give her encrease her full burden of the best so that your floors shall swell and your tables sweat with sweetest varieties and the heavens shall give their dew that womb of the morning wherein the fruits are conceived and I will cause the remnant of this people to possesse all these things whereas people are apt to attribute too much to meanes and second causes of plenty and prosperity God assumes the honour of all to himself Raine and fruitfull seasons are his gift Act. 14.17 And Hos 2.22 he resolveth the genealogie of corn and wine into himself I will heare the heaven and the heaven shall heare the earth c. And both here and elsewhere he giveth us to know that the reward of religion is abundance of outward blessings which yet are not alwayes entailed to godlinesse whatever Iesuites tell us of the Churches prosperity and plenty fetching her mark from the market to the end that it may be admired for it self and not for these transitory trappings Verse 13. As ye were a curse among the heathen The people of Gods wrath and of his curse Esay 34.5 ahhorred and accursed by all nations Ier. 24.9 lastly a proverb and a pattern for any fearfull imprecation Ezek. 14.8 as those that had the bloody wailes of Gods visible vengeance on their backs and Cain-like had his manifest mark upon their persons and proceedings The Turks at this day so hate the Jews for crucifying Christ that they use to say in detestation of thing I would I might dâ—e a â—ew then Let me be a Jew if I cozen thee c. Such a taunt and a curse this wretched people are still As they curse Christ and his followers continually every day so it comes into their bowels like water and like oyl into their bones Psal 10â— 18 O house of Judah and house of Israel i. e. Besides the two tribes of Judah and Benâ—amin diverse of the ten tribes that revolted for religion sake unto Judah were carried captive with them and afterwards returned out of captivity also in their company To them therefore as well as to the house of Judah is made the promise Twelve thousand of these ten tribes
penally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And why She is become the habitation of devils that is of idols See Rev. 9.20 1 Cor. 10.20 Verse 3. Mine anger was kindled against the shepherds Pastores Impostores the greedy priests and false prophets main causes of the captivity because through their default there was no knoledge nor fear of God in the land Esay 5.13 Hos 4.6 7. See Ier. 23.1 Ezek. 34.1 and I punished the goats The Grandees and Governours temporall and Ecclesiasticall See Ezek. 34.17 They should have been as the hee-goats before the flock Ier. 50.8 worthy Guides to God But they were goats in another sence unruly and nasty and lascivious as those two filthy fellows for instance whom for their adultery the kind of Babylon roasted in the fire Ier. 29.22 and such as begat kids of their own kind men of their own make and went before them in wickednesse as the goats lead the flocks for the Lord of hosts Better to read it but the Lord of hosts c. And this is spoken for the comfort of those that called upon God and abhorred Idols and Idol-shepherds that were in speciall covenant with him and therefore owned by him as his flock or peculiar charge Now to such he promiseth to feed them as him sheep and to furnish them as his horse for service his goodly warre-horse mainly respected by his Master as Bucephalus was by Alexander Plin. l. 8. c. 41. This may in part be understood of the Maccabees victories but principally of the Apostles those white horses upon which they rode thorow the world conquering and to conquer Rev. 6.2 Saint Paul is fitly compared to that war-horse in Job chap. 39.20 whose neck is clothed with thunder and the glory of his nostrils is terrible He mocketh at fear and turneth not back from the sword He goeth on to meet the armed man and swalloweth the ground with fiercenesse and rage c. Verse 4. Out of him came forth the corner Angulus not Angelus as some Vulgar Latine translations have it and A Lapide justly finds fault with it Chap. 35. A like fault Surius and Caranza his fellow-popelings are content to wink at nay to defend in the Laodicene Councell because it makes for their Angel-worship For whereas the Councell truely saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians must not pray to Angels They make the words to be Non oportet Christianos ad angulos congregationes facere Christians ought not hold their meetings in corners and they make the title say the same thing but is this fair dealing thus to falsifie antiquity for their own ends and to maintain their own errours As for the Text. Out of his came forth c. That is Out of Judah shall be had all things necessary both at home and here the Prophet proceeds from the foundation to the nails or fastening of the house together and abroad both for the mastering of the enemy by the Battle-bowe c. and the making of him tributary for Out of him shall come every exactour sc Of homage and tribute as the fruit of their victory Danaeus senceth it thus Out of Judah shall go every oppressour which did vex his people before God driving him forth Verse 5. And they shall be as mighty men Or as Giants as Gabriels they shall be strong in the Lord Ruth 2.11 and in the power of his might they shal do worthily in Ephratas and be famous in Bethlehem their bow shall abide in strength and the armes of their hands be made strong by the hands of the mighty God of Jacob from thence is the shepheard the stone of Israel Plutarch Gen. 49.24 If it could be said of Mithridates a meer Atheist that he never wanted any courage nor counsel how much of Gods warriours such as Iudas Maccabeus especially Messiah the Prince who treads down his enemies as the mire of the streets setting his feet in their necks and making them to be found liars unto him that is to yeeld him at least a forced and fained subjection and they shall sight because the Lord is with them This is enough to make them fight up to the knees in blood that they have God to stand by them not onely as a spectatour or Agonotheta though that 's somwhat dogs and other baser creatures will fight lustily when their masters are by and to set them on but as a Captain of the Lord Hosts as Christ is called and a Coadjutor a Champion a man of war Exod. 15.3 Yea he alone is a whole army of men he is Van and Reiâ—e both Isai 52.12 The shields of the earth belong to him the Militia of the world is his Psal 47.9 he hath magnleh choloth and matteh choloth as the Rabbins well observe armies both above and beneath as his horse and foot to fight for him people and the riders on horses shall be confounded As they were in the conquest of Canaan where the enemies had horses and chariots when the Israelites had neither as Origâ—n observeth and as they were in all Davids wars and the rest of the victorious kings of Israel who according to the Law Deut. 17.16 made no use of horses but said An horse is but a vain thing for battel c. God takes no delight in the strength of an horse and ever fought on foot with singular successe So did the Maccabees Zisca and after his the Bohemians the English in France at the battle of Spurres so the battle of Terwin was called in Henry the eighth his time from the French posting away to save their lives Spied 1000. Verse 6. A Lapide And I will strengthen the house of Judah Robustos as quasi Gabricles efficiam See Chap. 12.8 Esay 10.34 See verse 5. of this chapter The Saints shall be strengthened with all migh according to his glorious power Col. 1.11 at the Resurrection especially when Christ shall change their vile bodies and make them like unto his glorious body in strength agility beauty c. The bodies of the Saints saith Luther shall have that power as to tosse the greatest mountains in the world like a ball Auselme saith such as they shall be able to shake the whole earth at their pleasure Our Saviour saith that they shall be as the Angels of God Luk. 20.36 more like spirits then bodies while they are here In quiet and confidence is their strength Esay 30.15 and again in the same chapter verse 7. their strength is to sit still They expected much strenght from Egypt but the Prophet tells them that by siting still and waiting for the salvation of God by faith they shall have an Egypt Heb. 11.34 and better out of weaknesse they should be made strong wax valiant in fight turn to flight the armies of the aliens as the Maccabees did and as Michael and his Angels Rev. 12. the noble Army of the Apostles who were more then Conquerours and Martyrs who tired their tormentours and laughed at
which he not onely casteth but thrusteth into the bottom of the sea whence it cannot be boyed up This Angel might well be Luther with his Book de captivitate Babylonica confer Jer. 51.63 whom God strangely preserved from the rage of Rome and Hell like as he did from that deadly danger by the fall of a stone whereof Mr. Fox writeth thus Acts Mon. Upon a time saith He when Luther was sitting in a certain place upon a stool studying a great stone there was in the Vault over his head where he sate which being staid miraculously so long as he was sitting assoon as hee was up immediately fell upon the place where he sat able to have crusht him in pieces if it had light upon him But no malice of man or devil could antedate his end a minute whilest his Master had work for him to do as the two witnesses could not bee killed till their businesse was dispatched Rev. 11.7 Verse 4. Turk Hist I will smite every horse with astonishment Great is the strength of the horse and the rage of his rider Jehu marched furiously Bajazet the great Turk of his fierce and furious riding was surnamed Gilderun or Lightening But God can make the Egyptians to appear men and not Gods and their horses flesh and not spirit When the Lord shall but stretch out his hand and that 's no hard matter of motion both he that helpeth shall fall and he that is holpen shall fall down and they shall all faile together Esay 31.3 See Psal 76.5 6. Psal 33.17 An horse is a vain thing for safety though a warlike creature full of terrour but safety or victory is of the Lord Pro. 21.31 In nothing be terrified saith the Apostle Philip. 1.28 The Greek word is a metaphor from horses when they tremble and are sore affrighted as it fell out in the Philistines army when the Angels made a bustle among the mulbery-trees 2 Sam. 5.24 in the Syrians army when the Angels likewise made an hurry-noise in the ayre of charrets of horses and of a great host 2 King 7.6 in the army of Sennacherib when at Gods sole rebuke both the charret and horse were cast into a dead sleep Psal 76.6 Lastly in the German wars against Zisca and the Hussites in Bohemia where God smot every horse with astonishment and his rider with madnesse Parei Meduè hist Profan pag. 785. such a panick terrour seized upon the enemies of the truth though they came in with three potent armies at once that they sled before ever they looked the enemy in the face How this Prophesie was litterally fulfilled to the Maccabees see 2 Mac. 10.30 and I will open mine eyes upon the house of Judah who before seemed to wink or to be asleep Now will I awake saith the Lord Now will I arise Isa 33.10 now will I lift up my self for the relief and rescue of my poor people and that because they called them outcasts saying This is Zion whom no man looketh after Ier. 30.17 Verse 5. And the Governours of Judah The Dukes of Chiefetaines meaning the Maccabes who ware not any kingly crown but were only Governours Rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commanders in chief such as went before others like as in the Alphabet Aleph is the first letter So Omega nostrorum Mors est Mars Alpha malorum Saith the Poet wittily shall say in their hearts i. e. shall say heartily from the root of the heart and not from the roof of the mouth only Profession of the truth and prayer for so some make this verse to be are not a labour of the lips but a travel of the heart The voice which is made in the mouth is nothing so sweet as that which comes from the depth of the brest As in instrument-musick the deeper and hollower the belly of the Lute or Violl is the pleasanter is the sound the sleeter the more grating and haâ—sh in our eares the inhabitants of Iorusalem shall be my strength Though now there be few found in it yet it shall be much repeopled and fortified so that under God it shall be a fortresse to the whole countrey and the Governour shall so take it to be Or thus there is strength to me and to the inhabitants of Ierusalem in the Lord of Hosts their God Every governour shall say so for his own particular And this seemes to me to be the better reading The Maccabes did so as appeared by their posy whereof before their prayers and their singular successe as appeares by their history and by Josephus Deo confisi nunquà m confusi They that trust in God shall never be confounded Our father 's trusted in thee and they were delivered O trust ye in the Lord for ever for in the Lord Jehovah is everlasting strength Look not down on the rushing and roaring streames lest ye grow giddy but look up to the heavens from whence comes your help and fasten by faith on Gods power and promises Faith unseined breeds hope unfaileable such as never miscarrieth O trust in him at all times ye people c. Psal 62. for with God is wisdome and strength Iob. 12.13 Plutarch saith of the Scythians that they have neither wine nor musick but they have Gods Say that the Saints have neither power nor pollicy as their enemies yet they have all in God who is more then all Verse 6. In that day will I make the governours c. This is the third similitude whereof the scripture is full according to that I will open my mouth in parables c. These are of excellent use to adorn and explain and yet they are evermore inferiour to the matter in hand They are borrowed from things well known and easy to be conceived as here from an harth of fire among wood Now we can all tell how great a matter or wood a little fire kindleth Iam. 3.5 As when Nero for his pleasures sake set Rome on fire among other stately buildings that were quickly burnt down the Circus or race-yard was one being about half a mile in length of an ovall form with rowes of seats one above another capable of at least an hundred and fifty thousand spectatours without uncivil shoulderings As the fire burneth a wood and as the flame setteth the mountains on fire So persecute them with thy tempest and make them afraid with thy storme saith the Church Psal 83.14 15. Thus they pray'd and thus it is here promised and was accordingly performed in those first warrs of the Maccabees as appeareth in the first book of their story Antiq. lib. 12. and in Josephus Diodate and others understand this text of the Apostles and Evangelists who should fill the world with wars and dissentions by preaching the Gospell Luke 12.49 whereby the enemies should be ruinated Hieron Remig. Albert. A Lapide and the church reestablished Obad. 18. thorough the spirit of judgement and of burning Esay 4.4 To which purpose Chrysostome saith
God is a figure and sacrament Living waters they are called that is running as a Spring not standing as a poole The godly esteeme of life by that stirring they find in their souls Isa 38.15 16. In all these things is the life of my spirit else they lament as over a dead soule O live D. Hâ—rris live saith a Reverend man live quickly live much live long Many live more in a day then others in a year for life consisteth in action and so much every man liveth as he acteth graciously Up therefore and be doing something of worth whereof ye may testifie that ye have lived And for this get a principle of life the spirit of life which is in Christ Jesus and then if ye live in the Spirit yâ—â—hall also walk in the spirit Gal. 5.25 and not fulfill the lusts of the siesh verse 16. The waters of the sea though by their natural course they follow the center yet by obedience to the Moon they are subject to her motion and so turn and return ebbe and flow and are kept in continual motion to keep them from corruption so those that are spiritual though naturally they are carried downward and the best that of themselves they can do is but dead work Yet so farre as they are spiritualized heavenlized they are acting for God and all their deeds are wrought in him John 3.21 It is their great care to weare out not rust out to burn out not to be blown out yea to flame out not to smother out to serve out their generation as David did not to idle it out to live their utmost and not as Job 27.15 with 23. to be buried before half dead in summer and winter shall it be such is the perennity and perpetuity of true grace it ever flowes more perennis aquae As it is not like the River Araris of which Cesar saith Câ—s de bel Gal. l. 1. that it cannot with eyes be discerned whether it flow forward or backward so slow and still is its motion so neither is it like the brook Cherith that dryed up before the Prophet 1 Kin. 17.7 because there had been no raine in the Land or like the River Novanus in Lombardy which saith Plinie at every Midsomer solstice swelleth and runneth over the banks but at mid-winter is clean dry But as the waters of the Sanctuary Lib. 2. cap. 130 Ezek. 47.4 c. And as the poople of Siloe which served all Jerusalem and was for every use to the citizens or Hezakiah's watercourses 2 Kin. 20.20 Neh. 3.15 16. whereunto some think that the Prophet here alludeth He that believeth on me as the Scripture hath said out of his belly shall flow Rivers of living waters But this he spake saith the Evangelist of the spâ—rit which they that believe on him should receive John 7.38 39. Verse 9. And the Lord shall be King over all the carth At the sounding of the seventh Angel the Kingdoms of this world shall become the Kingdoms of our Lord and of his Christ and he shall reigne for ever and ever Rev. 11.15 17. Cosmographers tell us that if we divide all the known world into thirty parts the Heathens part is as nineteen of this thirty the Mahometans as six the Christians as five only And of those that professe the name of Christ three parts at least of those five are possest by Idolatrous Papists who say they believe in one only true God but indeed set up many He-saints and She-saints whom they adore with divine worship and therein are no better then Pagans Hence they are called Gentiles Rev. 11.2 and are said to worship Divels Râ—v 9.20 with 1 Cor. 10.20 Cardinal Bombus saith of their Saint Franciâ— that he was in numcrum Deorum abâ— Ecclesia Rom. relatus At Ruremund in Gelderland a play was acted by the Jesuites In Hist. Ven. Anno Dom. 1622. under the title of the Apotheosis of St. Ignatius the founder of that Order In the year 610. Boniface the fourth ordained the feast of All-saints after that he had obtained of the Emperour the Idol-temple at Rome called the Pantheon Jac. Ren. de vit Pont. 309. wherein he placed the Virgin Mary in the roome of Cybcle the Mother of the Heathen Gods Now the time is yet to come and oh that it were come that all false worship laid aside and abandoned the fulnesse of the Gentiles shall be brought in and from the Jews as some gather from this Text compared with others shall the Gospel go out to all Nations of the world Isay 2.3 who with one consent shall submit themselves to Christ Ashur and Egypt all those large and vast Countries the whole tract of the East and of the South shall embrace the faith of Christ and be converted Isa 19.23 24 25. and 27.12 13. Mich. 7.11 12. Psal 68 31. and 72.9 10 11. Rev. 21.14 O dieculam illam Neither need we think it incredible God can hisse for them and fetch them in ' suddenly he can cause a Nation to conceive and bring forth in one day Esay 66.8 9. A Text that Cardinall Poole in a letter to Pope Julius the third abused by applying it to the bringing in of Popery again so universally and suddainly in Queen Maries dayes shall there be one Lord Be the Gods of the Heathen good-fellows saith One the true God is a jealous God and will not share his glory with another Be it that to Pagans and Papagans there are Gods many and Lords many to us there is but one God and but one Mediatour betwixt God and man the man Christ Jesus As for all others say we of them as that Heathen once did Comemno minutos istos Deos modò Jovem propitium habeam I care not for those petty-deities so long as Jehovah favoureth me Heare O Israel saith Moses Deut. 6.4 Jehovah thy God Jehovah is one The Hebrew word there used for One hath Daleth the last letter which also stands in number for â—our extraordinary great in the Originall to signifie say the Jew-Doctors that this one God shall be worshipped in the foure corners of the earth and his Name one that is One way of worship all Superstitions being abolished see Mich. 4.5 Or his Name that is his glory as Psal 8.1 his transcendent excellency shall be supereminent He shall have a name above all names that at the name of Jesus every knee may bow Thus the word Name is used both in Divine and Humane Authors Gen. 6.14 Men of Name that is of Renown so Numb 1.16 and 16.2 Acts 1.15 the number of Names that is of the chiestaines that were fit to act in the Election Contrary whereunto is men without name Job 30.8 men written in the earth Jer. 17.30 shrouded in the sheet of shame ingloria vita recedit and whose happinesse it is to be forgotten in the City Eccles 8.10 So the Poets call Eminent and famous men Nomina as Ovid doth Augustus Vive
for hath he said it and shall he not do it Here is firm footing for faith and men are bound to rest in Gods Ipse dixit Abraham did and required no other evidence Rom. 4. He cared not for the deadnesse of his own body or of his wives womb He staggered not at the promise of God through unbeleef c. No more must we if we will be heirs of the world with faithfull Abraham Gods truth and power are the Jachin and Bozez the two pillars whereupon faith must repose beleeâ—ing God upon his bare word and that against sense in things invisible and against reason in things incredible Verse 2. But who may abide the day of his coming The Prophet Esay asketh Who shall declare his generation Esay 53.8 Daniel 2.11 that is the mystery of his incarnation that habitatio Dei cum carne which the Magicians held imposlible or the history of his birth life and death as some sence it whose tongue shall be able to speak it or pen to write it Who can think of the day of his coming so the Vulgar reads this text viz. of all the glory graces benefits of that day But the Hebrew word is the same as Prov. 18.14 The spirit of a man will sustain his infirmity and is so rendred here by the Chaldee and Kimchi Who can sustain or abide the day of his coming sc in the flesh What wicked man will be able to endre it for he shall smite the earth with the rod of his mouth that is the consciences of carnall men glued to the earth and with the breath of his lips shall he slay the wicked Esay 11.4 And this is spoken of the Branch that grew out of the root of Jesse vers 1. when thâ—â— goodly family was sunk so low as from David the king to Joseph the Carpenter With what terrour struck he the hearts of Herod and all Jerusalem by the news of his nativity Mat. 2.3 And si praesepe vagientis Herodem tantum terruit quid tribunal judicantis If Christ in the cradle were so terrible what will he be on the Tribunall The Text that troubled those miscreants was Mic. 5.2 which some taking tsagnir in the Neuter Gender render thus And thou Bethlehem Ephrata it is a small thing to be among the Princes of Judah out of thee shall come a ruler c. This Herod and his complices could not hear of without horrour as neither could that other Herod of the same of Christs mighty works Mart. 14.1 2. such a glimpse of Divine glory shone in them The sinners in Zion are afraid fearfulnesse surprizeth the hypocrites and they run as farre and as fast as they can from Christ with these frightfull words in their mouthes Who amongst us shall dwell with the devouring fire who shall abide with the everlasting burnings The Ruffianly souldiers were flung flat on their backs when he said no more but Lam he August Joh. 18.6 Quid autem judicaturus saciet qui udicandus hoc fecit What will he do when he comes to judgement who was thus terrible now that he was to be judged Oh that the terrour of the Lord might perswade people to forsake their sins and to kisse the Son lest he be angry Though a lamb he can be terrible to the kings of the earth and though he break not the bruised reed Matth. 12.20 yet his enemies he will break with a rod of iron and dash them in pieces like a potters vessell Be wise now therefore O ye kings c. Psal 2.9 10. And as the Sun Moon and eleven Starres in Joscphs vision did obeysance to him so let our souls bodies all our temporall naturall morall and spirituall abilities bee subject and serviceable to Christ as ever wee hope to look him in the face with comfort and who shall stand when he appeareth Heb. at the sight of him True it is that Christ coming to help us in distresse for the want of externall pomp in his Ordinances and worldly glory in his Ministers and members and splendour of humane Eloquence in his Doctrines is despised by those that form and frame to themselves a Christ like to the mighty Monarchs of the earth like as Agesilaus King of Spartans coming to help the King of Egypt was slighted in that countrey for his mean habit and contemptible outside But if the Centurion were worthy of respect because he loved the Jewish Nation and built them a Synagogue Shall not Christ much more even as Prince of the Kings of the earth sith hee loved us and washed us with his own blood and hath made us kings and priests unto God and his Father Revel 1.5 6 By whom also hee is made unto us righteousnesse imputatively wisdom sanctisication and redemption effectively by way of inherency and gracious operation Who is able to stand before this holy Lord God 1 Sam. 6.20 Jer. 10.7 as the men of Bethshemesh once said Who would not fear this king of Nations saith Jeremy this king of Saints saith John for to him doth it appertain Rev. 15.3 4. sith there is none like unto him neither can any stand before him when he appeareth any more then a glasse bottle can stand before a Cannon shot O come let us worship and bow aown Psal 95. let us keel befoâ—e this Lord our maker If we harden our hearts he will harden his hand and hasten our destruction There 's no standing before this Lion no bearing up sail in the tempest of his wrath you must either be his subjects or his footstool either vail to him or perish by him Thine arrows are sharp iâ— the hoaâ—t of the kings enemtes whereby the people sall under thee Psal 45.5 What a world of miseries have the refractary Jews suffered and do yet for rejecting the Lord Jesus They might have known out of their own Cabalists besides Dâ—ntels seventy weeks and other Scripture-evidences that the Mesliah was amongst them for it is there expressely recorded Vide Malcolin in Act. 18.28 that Messias should come in the time of Hillels disciples one of whom was Sâ—â—â—on the 〈◊〉 who embraced the child Jesus in his arms who also foretold that that child was set for the 〈◊〉 and rising again of many in Israel and soâ— a signe which shouiâ—â—â— spâ—kâ—n against Luk. 2.34 35. thâ—u the thoughts of many hearts might be revealed And to the same purpose St. Peter 1 Epist cap. 2. ver 7 8. But before them both Our Prophet here For he is like a refiners fire Intimating that the times of the Messiah would be discriminating shedding times and that he would separate the precious from the vile the gold from the drosse the sheep from the goats That Nabal should no more be called Nadib the vile person liberali the churle bountifull Esay 32.5 but that good people should be discerned and honoured hypocrites detected and detested as was Judas Magus Denias c. slit up and slain by Christs two-edged
Lord our God other lords besides thee have had dominion over us d Rom. 1.9 yet through thee onely will we make mention of thy name h Esay 26.13 e Psal 16.8 I finde a law in my members warring against the law of my minde that frame of holy thoughts and carrying me captive to the law of sin and of death i Rom. 7.23 The law truly is spiritual but I am carnal sold under sin I consent to the law that it is good even then when I transgresse it and do that I would not Nay more I delight in the law of God after the inward man yea with the minde I my self serve the law of God then when with the flesh the law of sin Thus the regenerate part in a christian still hankers and hangs toward God as the sea-mans needle toward the North-pole as the miserable captive toward his own countrey as the distressed spouse toward him whom her soul loved she slept indeed but her heart waked k Cant. 5.2 all the while God is the proper and most pleasing object of a good mans thoughts and affections 14. as David often avoweth him in the book of Psalms 16. And though he be hard layed at somtimes ey 22. and not seldom seduced l Iam. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hurried aside by armies and changes of evil thoughts noysome lusts satanical injections 25. and other grievous temptations both from within and without Yet for the main bent the general inclination and intention of his thoughts and affections he is still with God as David when I awake I am still with thee m Psal 17. saith he And oh how precious are thy thoughts unto me O God n Psal 139.17 how great is the sum of them in the multitude of my perplexed thoughts within me thy comforts delight my soul And to like purpose the Church All this is come upon us yet we have not forgotten thee o Psal 94 19. neither have we dealt falsely in thy covenant Our heart is not turned back neither have our steps declined from thy wayes Though thou hast sore broken us in the place of dragons and covered us with the shadow of death If we have forgotten the name of our God or stretcht out our hands to a strange God shall not God search out this for he knowes the secrets of our hearts p Psal 44.17 18 19 20 21 And that consideration as it kept their thoughts within compasse so it may well minister unto us a ground of good reasoh for the point in the first place SECT II. The Point proved and enforced by five reasons GOds people are much taken up in the thought of his name Reas 1 for they know that he knows the secrets of their hearts q Heb. 4.13 as he that makes a watch knoweth every turning and winding in the watch And that as he knowes them so he owes them too For 't is he that made us these spirits r All tings are for the outlide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naked and for the inside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dislected quar terd clest thorough the back-bone as it were and therefore he requires to be served in our spirits ſ Ioh. 4.24 It is he that gave us our thinking faculties we cannot move no not with a motion of the minde but in him t Act. 17.28 Both the preparations of the heart and answer of the tongue is of the Lord u Prov. 16.1 And is it not reason therefore that he should have a tribute of our thoughts a thought-service also It is true our bodies with the members thereof must be offered up and presented to God as a living sacrifice x Rom. 12.1 But that sacrifice can neither be living nor well pleasing where the heart is wanting y Isai 29.13 Hence he so called of old for all the fat of the inwards in the sin offering z Exod. 29.39 and testified afterwards by David that he delighteth more in a broken heart then in all sacrifices a Psal 51 17 he rolles himself in it as in a bed of spices b Cant. 6.1 and seemes to say of it to the sonnes of men as sometimes Joseph to his brethren concerning Benjamin his brother or as David to Abner concerning Michol his wife ye shall not see my face except ye bring it c Gen. 43.3 He will have the heart d Prov. 23.26 Deut. 6.6 or nothing because it is the treasury of all our thoughts speeches and actions but first of our thoughts which are the next and immediate fruit and issue of the heart whence the services done him by them cannot but be most pleasing sith they are most spirituall and farthest off from pollution of hypocrily whereunto they cannot be so subject as outward services which are performed sometimes more out of respect to the Creature then to the Creator Hence the Church in that fore-alledged Psalme seeking to approve her selsto God pleades the sincerity goodnesse of her thoughts as a sufficient testimony of her truth integrity e Psal 44.17 c. But this is not all Gods people are thoughtfull of his Name not only moved with feare as the text here couples them Reas 2 because he searcheth out the secrets of their hearts and calles principally for their thoughts but also out of love and strength of affection as the spouse acknowledgeth the property whereof is to set the thoughts aworke upon the thing beloved according to that in the proverb the minde of a man is not where it lives but where it loves * Animus est ubi amet non ubi animat And so it is here Gods Name is as an oyntment powered out therefore the virgines love him f Cant. 1.3 They have tasted and seen how good the Lord is g Psal 34.8 They had often heard by the hearing of thee are but now their eye hath seen him h Iob 42.5 His good name hath been sweeter to them then a precious oyntment i Eccles 7.1 it hath filled their hearts as Maries Spikenard did the house k Ioh. 12.3 This maketh the virgines that follow the Lamb wheresoever he goeth that stand with him upon mount Sion having his fathers name written in their foreheads l Rev. 14.1.4 to love him for the odour of his good ointments though they see him not m 1 Pet. 1.8 And out of the deare respect and love they bear unto his Name to be continually thinking upon that which their soule loveth The more they love the more they think and the more they think the more they love God having shed abroad his love that part of his Name in their hearts n Rom. 5.5 as a sweet oyntment by the Holy ghost that anointing that is given unto them and which teacheth them all things o 1 Ioh. 2.20 And that 's a third Reason Reas 3 why
if in a whole lottery of thoughts he stumble haply upon God and his Name yet his heart is merely passive in it as was Sauls and Balaams it is only as a thorough-fair for such thoughts they give him a joy and away they salute him as he in the Comaedy did his fellow with good-morrow and farewell both in a breath Salve Vale. He is soon sated nay jaded and tired out at a sermon or so where he hath occasion of better thoughts then ordinary He savours not these things of God d Rom. 8 he finds no more relish in them then in the white of an egge or a dry chip Hence it comes that they soon pass away from him like Nebchadnezzars dream which himself could not remember by morning Nothing settles or ' bides with him of this nature They consider not in their hearts that I remember all their wickednesse e Hos 7.2 Some transient thoughts they may have that way in cold blood other whiles but to little or no purpose They turn not short again upon themselves with the prodigall f Luc. 15.17 they sit not alone g Lam. 3 28 with the Church in the Lamentations to entertain and nourish good motions they cal not themselves to a domesticall audit 't is death to them to do any thing that way they do not commune with their own hearts upon their beds h Psal 4.4 They summon not the sobriety of their senses before their own judgements to set themselves down by right reason to argue the case with their own consciences and to say every man to himself what have I done i Ier. 8.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. what do I mean what doth God think of me what will he do with me what 's my case here and what will be my condition a thousand yeers hence These savoury thoughts these wholesome considerations seldome or never enter into the confines of their hearts Or if they do as sometimes they do upon some sudden unexpected evill accident as the death of a dear friend some more remarkable losse in their estates the hearing of a powerfull sermon or the like oh what shift will these men make to rid their hearts of such unwelcome guests that they may be no longer rackt and diseased by them how do they bring their buckets to quench such a spark of the spirit kindled in their breasts how do they choak and throttle before it it draw breath such a motion made them by the holy ghost desperately saying to God Depart from us we desire not the knowledge of thy wayes k Iob 21.14 Casting Gods word behind them l Math. 24 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the old world did Noahs preaching it was even more then spilt upon them whiles they would know nothing of all that was foretold them till the flood came and swept them away as vermine hating to be healed resusing to be reformed m Ps 50.17 drowning the noise of their clamorous consciences with the hurry and clutter of worldly businesses and imployments as the old Italians in time of thunder used to shoot off their greatest ordnances to ring their biggest bells Sigon and to make all the fragour they could to drown as far as they might the noyse of the heavens that it might not affright them And for that other faculty commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make all safe there they lay fast hold upon all the principles in their heads and imprison them n Rom. 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaketh tearing out their soules as much as may be those common notions * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of truth and falshood right and wrong good and evill whether left in mans nature at the fall or superinducted since I will not dispute There I am sure they are by a good providence of God for the conversation of civill society till razed and rooted out or lockt up at least in restraint by such as would sin securely without disturbance till at length they arive at that dead and dedolent disposition o Eph. 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the debauched Heathens little differing from that of the very devils and so wrath come upon them to the utmost p 1 Thes 2.16 SECT IV. Of those that think base and bald thoughts of God BUT secondly if the bare not thinking upon God and goodnesse shew a man to bee unsanctified what shall we say of such as think of God indeed but think basely of him and unworthily cast him as it were into a dishonourable mould by those bald conceits they take up of God They become vain in their imaginations q Bon. 1 23 Ann 403. quaestio quamvis stulta ridicula videatur An Deus corporeus sit id est An divina essentia sit corpus quoddam manus habens c tamen mazimas inter Monachos Aegypti turbas excitavit Rudiores enum ex ijs aliter non semiebant Func ius Chronol Alccranus trad ◠Deum habere essentiam corpoream c. Alsted Chron. about him as those Philosophers spoken of by the Apostle that changed the glory of the incorruptible God into an image made like to a corruptible man So do many ignorant people now-adayes conceive of God and will not be beaten out of it as of an old man sitting in heaven with a crown on his head and a scepter in his hand administring his kingdome as an earthly Prince c. Others that are not altogether so grosle-witted but yeeld you that God is a spirit and not a bodily substance yet they set him not up for such a spirit as he stands desert bed in the holy Scriptures Holy pure just jealous omnipresent omniscient omnipotent recompencing the righteous and repaying the wicked to his face r Deut. 7.10 c. Of this sort of sinners were these above text that denied Gods speciall providence and care of his people c. And such amongst us are found not a few that conceive God either to be wicked altogether such an one themselves because he keeps silence at their sinnes ſ Psal 50.21 or else so made up of mercy that he will save them howsoever and not destroy the work of his own hands or lastly so ignorant and wretchlesse that although he reckon with them for other misdemeanours yet thought shall go free By beleeving and pleading of which most false proverb and pestilent principle what do they else but profane Gods spirituall nature making a meer mock and an idol of the Almighty as if he knew not mens thoughts and had no soveraignty over them But they shall find to their sorrow that God searcheth the hearts and trieth the reins t Jer. 11.20 17.10 those seats of lusts and most retired parts in all mans body Yea and kills men with death because they will not beleeve it u Rev. 2.23 That he knowes as the meaning of
and transforme you dayly into the same image of his from glory to glory q 2 Cor. 3 ult causing you to shine as the pearle which being often beaten upon by the Sun-beames becomes at length lightsome radiant as the Sun it self By walking much in the hot Sun men gather blaknesse but there is a glistering luster set upon their hearts and faces that with Moses ascend up into the mount of God and behold his glory r Exod. 34.29 That take a turn or two every day upon Mount Tabor and contemplate his beauty and brightnesse ſ Math. 17.2 These get such an excellency of experimentall wisdome hereby as makes their faces shine t Eccles 8 1◠valere est philosophari inquit Seneca Ego verò dixerim valere est meditari eloquia divina Horum meditatio valetudo mea vita mea Scultet Observ in Marc. and their lives Angelicall Secondly for the sweetnesse and pleasure of it who would not wish himself an Anchoret pent up in the voluntary prison-wales of Divine meditation David met with marrow and fatnesse hony and hony-comb surpassing delight and cordiall comfort in his heavenly exercise For in the multitude of my perplext thoughts within me thy comforts refresh my soule u Psal 94.19 How precious are thy thoughts unto me O God x Psal 139.17 c. And Moses after forty dayes converse with God in the mount where he had been rapt and ravished in spirit all the while was so little satisfied therewithall that he presently after he came down againe maketh a new motion I beseech thee O Lord shew me thy Glory y Exod. 33.18 Indeed this Divine meditation is a very heaven upon earth a beginning of that beatifical vision a hansell of heavens happinesse an having of one foot already in the porch of Paradise a very foretast of eternll life It is none other to the Saints then as the fiery Charret was to Elias for by it men are transported from earth to heaven in their spirits to have their conversation above and to be so far ravished sometimes in their thinking upon Gods Name as that they know not those things that are before them * Augustinus dum sanctae Trinitatis mysterium solus in cubiculo sedens contemplatur ita à seipso abscesserat ut à muliere quae illum consulere cupiebat saepius interpellatus nihil responderet imò ne respiceret quidem mulier denique quia se contemptam putavit abiret tristis Marul lib. 2. cap. 4. Sab. lib. 2. cap. 6. minde not those persons that are about them But being in the body are carried as it were out of the body z Mat. 17.4 and so far lost in the endlesse maze of spirituall ravishments that they could almost wish with Peter still to be there z Mat. 17.4 that they cannot well tell with Paul whether they are in the flesh or out of the flesh a 2 Cor. 12.3 this only they can tell that they see unspeakable excellencies tast incomparable sweetnesses in that good name of his such as no tongue of men or Angels is able to expresse Thirdly as it is pleasant so it is profitable and that 1. to others for meditation makes a full man and fit for Christian conference which is nothing else but the cloathing of our mentall conceptions with suitable expressions * Verbaq provisam rem c. Hor. 2. to our selves and first for the avoyding of evill meditaion upon God and his name awakeneth the drowsy heart weeds out inward corruptions prevents the intrusion of trifling fancies deceitfull dreams vain hopes carnall fears foul and fleshly lusts which else will muster and swarm in the best heart like the flyes of Egypt Leaves the devill no room for his black and blasphemous suggestions and injections defeats the world that wily adversary which else will be ready to catch us up and defile our hearts with spirituall fornication if Dinah-like she finde them roving And secondly for furtherance in good it is many wayes profitable for hereby we shall get intimate acquaintance with God the fountain of goodnesse grow up in grace and in the knowledge of our Lord Jesus Christ b 2 Pet. 3.17 which is the ground-work of all true religion and is therefore by a specialty called Theology * As St. Iohn and after him Greg. Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attain to a great measure of spirituall wisdome and holinesse above our ancients c Ps 119.97 98 treacherous enemies prove tall christians expert christians full of all goodnesse filled with all knowledge d Rom. 15. not without a comunication of Christs secrets even to have the minde of Christ e 1 Cor. 2. ult c. Lastly is is also necessary both in regard of God and our selves For God first he calls for it requires a Thought-worship a service of the spirit for why himself First is a spirit f Ioh. 4. and every one requires to be served like himself Secondly he gave us these spirits endued us with reasonable soules with thinking faculties that we might return them upon him again by thinking industriously upon his Name g 2 Cor. 6.20 Thirdly he upholds mans minde in its thought and workings for in him we move with the motions of the minde no lesse than of the body h Act. 17.28 Fourthly he will account with us for our thoughts as his precious talents i Eccles 9.11 12. ult Rom. 2.15 Fiftly he will reward us for the right managing of them as he did David k 2 Sam. 7.16 the prodigall l Luc. 15 18 and these good people in the text Secondly in respect of our selves this duty is necessary Thoughts are the principles of Action m Pro. 4.23 Cogitation is the fountain of all both communication and conversation causing the current of both to run either muddy or clear according to its self For this is the manner and method of it as the learned have well observed Thoughts tickle andexcite the affections first which kindle upon a thought as tinder upon a spark These stirr and carry the will as winds do the ship The will as a Queen commandeth all the inferiour powers to execute what the thoghts have suggested the affections seconded and her self accepted And is there not a just necessity then of well-imploying the thoughts SECT VIII Directions 1. For the matter of good meditations BUt because he that exhorts to a duty and directs not how to do it is as he that snuffs a lamp and powrs not in oyle to maintain it let us lay down certain Rules and directions for 1. the Matter 2. Manner 3. Measure 4. Means of better performing this piece of Gods service and part of our duty For the Matter first of our best thoughts it must be Gods holy Name according to the text A little word but of large extent and very comprehensive For besides that it signifies Gods
profitably of him the whole week after Our infinite week-day wandrings and wofull trisling out our golden hours in idle and evill thoughts comes much-what from our customary and carnall keeping of Gods holy-day z Esay 58.13 Sixtly exercise your selves in the word of life be swift to hear and 〈◊〉 Gods holy word Search and study the scriptures a Ioh. 5.39 These will 1. free the heart from impure lusts Wherewithal shall a young man one that is in the heat of his passions cleanse his way b Psal 119.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rub off his filth It is a metaphor from glasse which though rub'd never so clean will soon gather dust again Answer is made there by taking heed thereto accrding to thy word 2. It will fill the head with good notions of God and his nature his word and his works c. * Hieronymus de Nepot vit cum assiduâ lectione meditatione diuturnâ pectus suum bibliothecam christi effecisse Cogitationes innumerae sunt uno die cas quis colliget quis corriget quis reprimet quis exprimet Sphinx philos so that no rome shall be left for worse thoughts which else will be stirring For the thoughts of a man are never idle as ye know save when he sleeps nor then many times but are like a mill that turns round uncessantly while it hath water and if it want other grist will grind and grate upon it self Lastly to sett all the former awork add hearty prayer to him that is both the heart-maker and heart-mender too Pray him to make the meditations of our hearts ever acceptable in his sight c Psal 19. and when we are in a good frame to keep it ever in the imagination of the thoughts of our hearts and to prepare our hearts unto himself d 1 Chron. 19.18 as David beggs in the behalf of his people Pray him to open your understandings to sanctify your wills and affections to raise up and ravish your hearts to fix your quicksilver as one speaks that is in meditating upon good things to grant you strength of memory stedfastnesse of imagination staâ—ednesse of minde sharpnesse of conceit soundnesse of judgement and all other necessary gifts and abilities that ye may so meditate upon Gods precepts that withall ye may have respect to his wayes e Psal 119 15 16. SECT XII The Conclusion LOe this is the way walk in it And 's as many as walk after this direction peace shall be on them and mercy and upon the Israel of God f Gal. 6.16 For Do they not erre that devise evill but to them that think upon good things shall be mercy and truth g Prov. 14.28 Mercy and truth be with you h 2 Sam. 15.20 Amen The Righteous mans Recompence OR GODS JEWELS MARKT AND MADE UP FROM MENS MISUSAGES The Text MALACHI 3.17 And they shall be mine saith the Lord of Hosts in that day when I make up my Jewels And I will spare them as a man spareth his own sonne that serveth him CHAP. I. The Text divided GODS gracious acceptation of his people and their holy services hath been hitherto described and discovered Followes now his righteous remuneration and rich respects to their persons which he highly prizeth for They shal be mine saith the Lord of Hosts in that day when I make up my Jewels 2. To their performances which he bountifully rewardeth And I will spare them as a man spareth his own sonne that serveth him Then shall ye return and discern c. The former without forcing points us to these three positions 1. That God is the Lord of Hosts 2. That this Lord of Hosts will have his day to do good to his people and to make them up as his Jewels from the worlds misusages 3. That this people of his shall be gratiously owned and greatly honoured in that day SECT I. That God is Lord of Hosts What these Hosts are why called Hosts what it is to be Lord of Hosts FIrst God is the Lord of Hosts So he is frequently stiled in the old Testament Doct 1 Lord of Sabaoth which is all one in the New thought this more seldome because the old Law was given in fear the new in love as Hugo will have it Now touching this title here and elswhere given to God let us see 1. What these Hosts or Armies are whereof he is Lord. 2. Why they are called his Hosts 3. What it is to be Lord of these Hosts and what honour accrues and is a scribed to God by this Attribute In treating whereof I must intreat my Reader the same that the Oratour did His when he spake of Socrates Vt majus quiddâ—m de â—is quà m quae â—â—ripta sunt suspicarentur Cic. 3. de Oratore Loquimur de Deo non quantum debemus sed quantum possumus Gratian. Imperator and Lucius Crassus that they should imagine some greater matter then here they finde written forasmuch as in speaking of God we speak not what we ought but what wee are able as that Emperour hath well observed in his Epistle to Ambrose First then these Hosts whereof God is said to be Lord Soveraigne are all creatures heaven in earth and under earth 1. In heaven there are 1. Angels which are calâ—ed The Host of heaven 1 King 22.19 An heavenly Army or the multiâ—ude of the heavenly Host Luke 2.13 the armies that are in heaven following the Lord Christ upon white horses c. Rev. 19.13 The Authour to the Hebrews calles them the heavens as some conceive it Chap. 7.26 Not because they were coworkers with God in the creation of the world as the Rabbins will have it Goodw. Child of Light c. 102. for though Angels are called Elohim Psal 8.5 yet it was Jehovah Elohim onely that made all things of nothing Gen 2.4 Esay 45.24 Neither yet because they move the heavens and governe the whole world as the Jews after the Platonists beleeved and thereupon fell into the sinne of Angel worship Ratione pluralis Elohim ex Hebrais aliqui existimant so iarchum Deo Angelos in opere creationis c. Pareus in Gen. 1.1 Hebrai Platonicis imbuti opinionibus Angelos coelorum motores tâ—tiusque mundi gubernatores esse putabant c. Pareus in Heb. 2.5 intruding into those things that they had not seen Colos 2.18 and curiously prying into those secrets whereof there is neither proof nor profit Howbeit that they have under God a main stroke in ordering the course of naturall and civil affairs it may be proved out of Ezekiel Chap. 1. where the beasts are said to stir the wheels as themselves are stirred by the Spirit of God And for the manner of their motion every one of them is said to have four faces that is they can look every way at once and to have calves feet round that is they are apt to go every way and this with the greatest facility that
motive sufficient to set in and go on to lay the last stone of Gods spirituall building with joy He rules not over his servants with rigour as the Egyptians did over the Israelites he puts them to no drudgery as the Israelites did the Gibeonites but measuring the deed by the desire and the desire by the sincerity he takes all in good part that they do willingly though never so weakly And for what 's wanting in their work he spares them as a man spares his own son that serves him To conclude this first Exhortation He requires no more of us then he gives and gives so much as shall suffice to his acceptation How is it then that we stand here idle all day long and do not lay our bones to work in his Vineyard SECT XII Give God the glory of his fatherly goodnesse NExt we addresse this Exhortation to Gods faithfull children And so this doctrine of his fatherly dealing with such as serve him in sincerity should in-force upon them a threefold duty 1. of thankfulnesse to God 2. of mercy to men 3. comfortable enjoyment of themselves Let God be praised our brethren pittyed and our selves acheared For God first how should we not only justify him from hard suspitions and aspersions of rigour but also glorify him for his singular love to us herein that he is content to take any thing well at our hands that is but done with honest hearts To quicken you hereunto consider 1. that he requires no more of us then he gives 2. gives us to do what he requires 3. makes the best of that little we do and remits the rest First he requires no more then he gives expects not the gain of ten talents where he hath given but five nor of five where he hath bestowed but one but that every man be doing something according to his modell and measure of grace received Cursed be that cozener saith the Prophet that hath in his flock a male and sacrificeth to the Lord a corrupt thing Mal. 1.14 But he is not accursed that brings no better because he hath no better to bring Of a little God is content to take a little as in Jeroboams son in whom there was found a little good and God took him for it and as in the Church of Philadelphia who had but a little strength and yet for that little is highly commended and not blamed for any thing as the rest were Where no gold was to be had goats-hair was as well accepted Revel 3.7 O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Quicquid vis non potes factum Deus reputat Aug. The poor widdow went as farr with her two mites as some other with two millions And those beggars that never were able to deal an almes shall yet hear Come ye blessed c. for ye fed me hungry clothed me naked c. that is ye would have done it if it had laine in your power and to what ye were able ye were not backward Secondly he gives us to do that which he requires to be done which made Austin pray Give Lord what thou commandest and then command what thou wilt I will put my Spirit into you and cause you to walk in my statutes Ezek. 36.27 saith God in the new-covenant Christ will not break the bruised reed Gal 2.9 Joh. 5. Mat. 12.20 21 nor quench the smoaking flax Every man cannot be a strong pillar as James and Cephas or a flaming torch a burning and a shining light in Gods house as John Baptist What though he be but a bruised reed Christ will not break him What though he be but a smoaking week of a candle Christ will not quench him A smoaking week is offensive to the smell and is soon quenched according to that Esay 43.17 they are quenched as tow which is a thing soon done But Christ will not do it tho but he will attemper himself to their infirmity till he hath supplied them with light more full and strength more solid till he hath brought forth judgement to victory that is a smaller measure of grace to full perfection of conquest over whatsoever corruption He will not reject the corn for the chaffe the wine for the dregs the gold for the drosse but purging out all our drosse and taking away all our tinne Esay 1.25 he will correct and cure us of all wants and weaknesses till we come to a perfection of purity Ephes 5.26 to the full measure of a man in Christ Ephes 4.13 Thirdly he makes the best of that little we do when he perceives it to proceed from great love as in Mary that loved much and out of her love anointed Christs head with that precious ointment It is likely that she had no further intent then to shew her love in doing our Saviour that honour usuall at feasts and to refresh his spirits by the sweet scent of that ointment But the Spirit of God directed that fact for a funerall-service and Christ defends her against Judas and the rest that she had done it against the day of his buriall Joh. 12.7 Joh. 12.7 In the same Chapter at his triumphant riding into Jerusalem the children sang the disciples shout Hosanna in the highest the Pharisees fret at both the Lord Christ defends both The children he defendeth from Psal 8.2 Out of the mouth of babes c. the disciples he defendeth from the necessity of their duty wherein had they failed the very stones would cry out Luk. 19.36 40. And yet the Disciples themselves how much lesse the children understood not what they did at that time Indeed when Jesus was glorified then that they had done these things unto him Joh. 12.16 But that whether ignorance or incogitancy was never laid to their charge through Gods fatherly love and indulgence to his whom he spareth as a man spares his own sonne that serves him and is therefore to be praised of them thoroughout all eternity SECT XIII Bear with others weaknesses and forbear harsh censures SEcondly Let Gods Saints be exhorted to look as God doth upon the infirmities of their brethren with a more favourable and forbearing eye not thinking it strength of grace to endure nothing in the weaker sort but bearing with them and beleeving all things straining to a good opinion of them where there is but the least probability to indure it 1 Cor. 13.7 Take not up every evil report you hear of another from a tale-bearer as you do wares from a pedler but frown upon such and be ready to make apology In particular 1. Judge no man by the outward appearance or common-hearsay for so you may beseem to condemn a dear child of God and approve a detestable heretike and incarnate devil St. Pauls companions that were the very glory of Jesus Christ 2 Cor. 8.23 were counted the sweepings of the world and off-scouring of all things The precious sonnes of Sion comparable to fine gold were esteemed as earthen pitchers Lam. 4.2