Commentary on the Minor Prophets

SECT. I. The Point proved by Seripture

YOu see they go coupled in the text, as individual companions: and other where in scriptur, it is made the mark of a man truly religious that he hat right thoughts, that is, well set upon those rightest objects, God and his Name. The thoughts of the righteous are right . And again, the desire of the righteous is only good . Not that any man, in this viatory condition, is so happy as to have his heart altogether empty of evil thoughts and desires: but that's the thing he strives unto, and breaths after, he suffers not evil motions to roost in his mind, to keep residence there, to lodge in his inwards as Jeremiah's expression is: he serves God in his spirit with Paul (at least in his general resolution and intention) He sets the Lord always at his right hand with David: he walks continually in the sense of his presence, and height of his countenance, with Enoch, Noah, Abraham, and others, he wholly followeth after the Lord his God with Caleb ; in desire and endeavor at least he waits for God in the way of his judgments with the Church in Isai. And the desire of his soul is to God's name, and the remembrance of him . In which holy course if he be at any time interrupted (as the best is many times) he cries out mournfully with the Church in the same Chapter: O Lord our God, other lords besides thee have had dominion over us, yet through thee only will we make mention of thy name . I find a law in my members warring against the law of my mind (that frame of holy thoughts) and carrying me captive to the law of sin and of death . 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 transgress it, and do that I would not. Nay more, I delight in the law of God after the inward man: yea with the mind, I myself 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-man's needle toward the North-pole, as the miserable captive toward his own country, as the distressed spouse toward him whom her soul loved: she slept indeed, but her heart waked , all the while God is the proper and most pleasing object of a good man's thoughts and affections, as David often avoweth him in the book of Psalms. And though he be hard laid at sometimes; ey, and not seldom seduced and hurried aside by armies and changes of evil thoughts, noisome lusts, satanical injections, 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 , saith he. And oh how precious are thy thoughts unto me O God ! 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, neither have we dealt falsely in thy covenant. Our heart is not turned back, neither have our steps declined from thy ways. 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 stretched out our hands to a strange God, shall not God search out this? for he knows the secrets of our hearts . And that consideration as it kept their thoughts within compass: 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 (as he that makes a watch knoweth every turning and winding in the watch.) And that as he knows them, so he owes them too: For 'tis he that made us these spirits , and therefore he requires to be served in our spirits : It is he that gave us our thinking faculties, we cannot move (no not with a motion of the mind) but in him . Both the preparations of the heart, and answer of the tongue is of the Lord . 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 . But that sacrifice can neither be living, nor well pleasing, where the heart is wanting . Hence he so called of old for all the fat of the inwards in the sin offering : and testified afterwards by David that he delighteth more in a broken heart then in all sacrifices ; he rolles himself in it as in a bed of spices , and seems to say of it to the sons of men, as sometimes Joseph to his brethren concerning Benjamin his brother, or as David to Abner concerning Michal his wife; ye shall not see my face except ye bring it . He will have the heart 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, since they are most spiritual, 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-alleged Psalm, seeking to approve her selsto God, pleads the sincerity & goodness of her thoughts, as a sufficient testimony of her truth & integrity . But this is not all: God's people are thoughtful of his Name, not only moved with fear (as the text here couples them, [Reas. 2] ) because he searcheth out the secrets of their hearts, and calls 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 awork upon the thing beloved: according to that in the proverb, the mind of a man is not where it lives, but where it loves And so it is here. God's Name is as an ointment powered out, therefore the virgins love him . They have tasted and seen how good the Lord is . They had often heard by the hearing of thee are, but now their eye hath seen him . His good name hath been sweeter to them, then a precious ointment ; it hath filled their hearts, as Mary's Spikenard did the house . This maketh the virgins, that follow the Lamb wheresoever he goeth, that stand with him upon mount Zion, having his fathers name written in their foreheads ; to love him for the odour of his good ointments, though they see him not . And out of the dear respect and love they bear unto his Name, to be continually thinking upon that which their soul 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 as a sweet ointment, by the Holy ghost, that anointing that is given unto them, and which teacheth them all things .

And that's a third Reason, [Reas. 3] why the Saints are so set upon the thoughts of God's Name, they are taught and enabled thereunto by that holy spirit, their domestical Monitour and sweet inhabitant. For, know ye not that your bodies are the temples of the holy ghost that is in you . And if their bodies are the Spirits temples, surely then their souls are his Holy of Holies; wherein are continual pillars of incense ascending ; good and holy thoughts, (I mean) abounding, by the operation of the Holy ghost; (whose immediate motions they are) we being not able of ourselves to think one good thought . There never entered into the heart of a natural man, the things that God hath prepared for them that love him • But God hath revealed them to us by is spirit: whose work 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 souls of men, to let in a new light thereinto to give us thereby some fight of God, some sense of his sweetness, some glimpse of his glory. Not as he is in himself, in the brightness and perfection of his essence: for so he is incomprehensible, and the light whereby he should be seen inaccessible . 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 only (with Moses) that holy and reverend Name of his, Jehovah Jehovah strong, merciful gracious, longsuffering &c. Thus much the spirit gives us to see of God, though somewhat obscurely, as through a grate only, or as in a glass, 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 darkness to light, he turns us next, from the power of Satan to God : that whereas heretosore we were acted and agitated by the Prince of the power of the air , the God of this world, who had first blinded our minds , and then set abroad upon our hearts and affections, hatching out thence whole swarms of evil thoughts, and litters of lusts that fight against the soul : So now, being possessed by a better spirit, we are enlarged and enabled to captivate and conform our thoughts to the sovereignty of God's grace, the rules of his word, and the remembrance of his Name.

Fourthly, their new Nature, [Reas. 4] (that blessed frame of God's grace erected in them by the spirit; that great Architect, that plants the heavens, and lays the foundation of the earth, that he may say to Zion, Thou art my people ) This Divine Nature as Peter calls it, and renewed Image of God, this habit of heavenly-mindedness putteth God's servants upon a continual 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 himself) the whole spirit, soul and body of a Christian is sanctified throughout . God writes his law in our hearts , stamps his image upon the spirit of our minds , makes us partake of the god-like nature, having escaped the corruption that is in the world thorough lust &c. Hence an ability of holy thoughts and affections, for as the man is, such are his dispositions and meditations. The liberal man deviseth liberal things . A good man out of the good treasure of his heart bringeth forth good things : And as from within out of the old heart proceed evil thoughts &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 man's practice, 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 man's friend, and father, Prince and portion, God and guide, his All in All : he hath given up his name to God's truth, devoted himself to his fear , sworn himself to his service , and endeavors 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 commandment of the law, whereupon the rest hang , 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 stress, as to a strong tower : they walk in his name as in a Garden or gallery: they rejoice in it as in all treasure : yea what ever they do in word or deed they do all in the name of the Lord Jesus Christ &c. Now can we possibly rejoice in God's name, run to it upon all occasions, walk in it, talk of it, do all in it, and yet not mind it, not be much in the thought of it? Again, can we acquaint ourselves with the Almighty, vouch him for our God, set him up for our Sovereign, coverse familiarly with him as our friend, walk before him in uprightness and integrity, walk with him in an humble familiarity, walk after him by an entire obedience and ready conformity, and yet not frequently think on him? 'tis not possible.

SECT. III. Use 1. Those that habitually think not upon God, fear not God.

NOw for application: Are all God's 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 God's true fear, that think not daily 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 &c. The wicked saith David, through the pride of his countenance will not seek after God: God is not in all his thoughts : 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 throughout. Or 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 Saul's and Balaam's: ) 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. He is soon sated, nay jaded and tired out at a sermon, or so, where he hath occasion of better thoughts then ordinary. He savors not these things of God , he finds no more relish in them then in the white of an egg, 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 wickedness . 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 prodigal : they sit not alone with the Church in the Lamentations, to entertain and nourish good motions: they cal not themselves to a domestical audit, 'tis death to them to do anything that way: they do not commune with their own hearts upon their beds . They summon not the sobriety of their senses before their own judgments, 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 ? 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 years hence? These savoury thoughts, these wholesome considerations seldom or never enter into the confines of their hearts. Or if they do (as sometimes they do) upon some sudden unexpected evil accident, (as the death of a dear friend, some more remarkable loss in their estates, the hearing of a powerful 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 racked 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 choke 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 ways . Casting God's word behind them, as the old world did Noah's preaching (it was even more then spilled upon them, whiles they would know nothing of all that was foretold them till the flood came, and swept them away, as vermin) hating to be healed, resusing to be reformed , drowning the noise of their clamorous consciences, with the hurry, and clutter of worldly businesses and employments; as the old Italians in time of thunder used to shoot off their greatest ordnances, to ring their biggest bells, and to make all the fragour they could, to drown, as far as they might, the noise of the heavens, that it might not affright them. And for that other faculty commonly called 〈 in non-Latin alphabet 〉 , to make all safe there, they lay fast hold upon all the principles in their heads, and imprison them , as the Apostle speaketh, tearing out their souls, as much as may be, those common notions of truth and falsehood, right and wrong, good and evil, whether left in man's 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 civil society: till razed and rooted out, or locked up at least in restraint, by such as would sin securely without disturbance, till at length they arrive at that dead and dedolent disposition of the debauched Heathens, little differing from that of the very devils, and so wrath come upon them to the utmost .

SECT. IV. Of those that think base and bald thoughts of God.

BUT secondly, if the bare not thinking upon God and goodness show a man to be 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 dishonorable mould, by those bald conceits they take up of God. They become vain in their imaginations 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-adays, 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, administering his kingdom, as an earthly Prince, &c. Others that are not altogether so grosle-witted, but yield 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, recompensing the righteous, and repaying the wicked to his face , &c. Of this sort of sinners were these above text, that denied God's special 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 sins : 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 reckless, that although he reckon with them for other misdemeanors, yet thought shall go free. By believing and pleading of which most false proverb, and pestilent principle, what do they else but profane God's spiritual nature, making a mere mock and an idol of the Almighty, as if he knew not men's thoughts, and had no sovereignty over them? But they shall find, to their sorrow, that God searcheth the hearts, and trieth the reins , those seats of lusts, and most retired parts in all man's body: Yea, and kills men with death, because they will not believe it . That he knows (as the meaning of the spirit , so) of the flesh too; though it never put forth itself in the outward man: that he sets our secret sins also in the sight of his countenance : and will not fail to bring every secret thing to judgment , even all their Atheistical, vainglorious, covetous, ambitious, adulterous, malicious thoughts, and projects against the Lord and his Christ, his crown and dignity. And that none may be ignorant, he makes Proclamation thereof (as it were in open Sessions) by the voice of his holy Prophet, with a solemn Oyes; Hear O earth, behold, I will bring evil upon this people, even the fruit of their thoughts . Where ye have to observe; that the heavy wrath and vengeance of Almighty God is both the just desert, and certain event of evil thoughts: and count you that a small matter? Is it nothing to fall into the punishing hands of the living God ? Is there not a fire kindled in his wrath (even for someone root of bitterness, (that is inward distemper, and mental abomination harboured and allowed) that burns as low as the nether-most hell?

SECT. V. Against thoughts of Atheism, Blasphemy, Infidelity, and Rebellion.

BUT in the third place, most of all to be condemned of want of God's holy fear, are such, as not only, not think of God, or not duly think of him; but unto all other their sins, add this, that they think thoughts against him, directly opposite to his Name, Devise things contrary to the Name of Jesus , taking up high and haughty imaginations, such as exalt themselves against the knowledge of God, and obedience of Christ . And of this sort of sinners is that heavy complaint made by God himself in the Prophet Hosea; Though I have redeemed them, yet they have spoken lies against me; though I have bound, and strengthened their arms, yet do they imagine mischief against me Hitherto may be referred; 1. Thoughts of Atheism, as to think there is no such thing as God: or if any, yet that he seeth not, careth not, doth neither good nor evil , walks in the circle of heaven, and hides himself in the thick cloud , without any respect at all to this inferior world. 2. Thoughts of blasphemy, as to murmur, grudge, and speak against him in our hearts: and secretly to mock at his mighty works, his powerful ordinances , the promise of his coming, &c. 3. Thoughts of infidelity, and despair; as that God doth not heed me, will not help me , save me, make good his word unto me, &c. This is to make God a liar , saith St. John, and (upon the matter) to aver and avouch that there is no such thing as Christ: or at leastwise, no such virtue and efficacy in his death and life, as to save all those that repose upon him. 4. Thoughts of high-treason, and open rebellion against heaven: as when men rise up against God in their hearts, as the horse against his rider; thinking within themselves, (though they shame to say as much) Who is the Lord that we should serve him ? Who made thee a Prince or a Ruler over us ? Our lips are our own, who shall control us ? The word that is spoken unto us in the Name of the Lord we will not do. No, but we will certainly do whatsoever thing goeth forth out of our own mouth ; say the Prophets and Preachers what they can to the contrary. Against all which detestable and damnable Atheists, yokelesse, and frontlesse Belialists. Behold the Lord cometh (saith that ancient Enoch ) with ten thousands of his Saints, to execute judgment upon all, and (by vidicating his glorious Name, from their base surmises, and blasphemous aspersions) to convince all that are ungodly among them, of all their ungodly deeds, which (upon such false and abhorred principles) they have ungodlily committed, and of all their hard speeches which ungodly sinners have (out of the abundance of their hellish hearts) spoken against him . Where we leave them for present, to chew awhile upon that fearful doom that abides them, till we hear of their amendment, and hasten to a second Use.

SECT. VI. Use 2. Examination. Where trials of the goodness of our best thoughts, by their 1. cause. 2. effects.

IS this so, that the thoughts of the righteous are right , and that wheresoever the true fear of God is, there are great thoughts of heart , concerning God and his Name? This then serves, next, for an Use of Trial: And so, let every man learn hence, to take a true estimate, to make a right judgment of his spiritual good estate, by the quality of his thoughts. For ever as the man is, such are his thoughts: and as the thoughts are habitually, and ordinarily good or evil, so is the man. Purity in the inward parts is the most sound and infallible evidence of our portion and interest in the power and purity of Christ's saving passion, and sancifying bloodshed. Whereas if our speeches and actions be never so Angelical, yet if the thoughts of our hearts be not forgiven us , and we enabled to keep them in some good compass, by the spur of the first, and curb of the last commandment, we are in no better case then Simon Magus was: who for all his fair pretences, stuck fast still in the gall of bitterness, and bond of perdition. A civil honest man, a painted hypocrite, a graceless and wicked persn dare insatiably mind, and muse upon those foul evils, which, for want either of ability, or opportunity, or both, he cannot act. Now such a man as this, (though his outward behavior be never so fair, and unrebukeable, yet) the Scripture everywhere brands for a son of Belial, one that hath nothing of the spirit of God in him , but is filled with the devil (that foul spirit) from corner to corner: a man not washed from his wickedness , such as hath no part in Christ, nor portion in his kingdom . Nay, he passeth in God's Book for a Pagan , such as hath no blood of a Cristian in him; for an Epicure , the worst of Pagans; for an Atheist, the worst of Epicures for an hypocrite , the worst of Atheists; for an open rebel , the worst of hypocrites; lastly, for a reprobate , the most desperate of rebels; such as being enemies to the cross of Christ, have destruction for their end, whereunto also of old they were appointed .

I know what such kind of people (the ruder sort especially), are apt enough to object. They will never believe, they say, that the matter is so heinous, the danger so great, as the ministers would make of it, for first, they have as good hearts as the best: and although they be not so strait-laced as to make such a business about idle and evil thoughts, as some would seem to do, yet so long as none can tax them, for external outrages, and reproachful offenses, they shall think never awhit the worse of themselves for all that.

Hereunto we answer, that this very brag of the goodness of their loose and lewd hearts speaks them at once. 1. Ignorant. 2. Proud. 3. Impenitent person.

First, I say, Ignorant of God and his will, of themselves and their duties: as if they were not bound to love the Lord their God with all their thoughts also . Now without knowledge the mind is not good, saith Solomon, and he that (hoodwinkt with such blind conceits) hasteneth with his feet (in away good enough as he fondly imagineth,) sinneth .

Secondly, they are stuffed up with pride, and self-conceitedness: as the Laodiceans, who not knowing their own spiritual beggary, and blindness, gave out themselves for great rich men, and in as good case as the best . The pure in heart, are withal poor in spirit , humbled for nothing more then their inward impurities; those vain thoughts, deceitful dreams, carnal fears, worldly cares, endless and needless plodding upon earthly things that haunt their hearts, and pass the forge of their fancies every day, in despite of whatsoever endeavors to the contrary. Together with those innumerable bythoughts and distractions that will needs throng in upon them, even in the interim of divine duties, when they would be most free and reserved to God. These be the things that most gall and grieve the godly man, and bring him full often upon his knees for pardon of inward failings in those duties, for the outward well-performance whereof other godly people do many times both approve and applaud him. But now it is otherwise with the wicked: if he can wash his hands with Pilate: keep his fingers from picking and stealing, and his tongue from evil speaking: curb and keep in his inordinate lusts from budging and breaking forth in his outward practice; he ears not how fowl his inwards are, how irregular and enormous the motions of his mind be: thinks though he never lay laws upon those but suffer them to run riot, at pleasure, upon whatsoever vanities or villenies, yet he shall speed well enough, and perhaps step into heaven before the purest of them all. Here's a heart as full of pride, as empty of goodness • for he that lifteth up himself, his mind is not upright in him .

Thirdly, They are impenitent (and so out of the state of salvation) till they bethink themselves of a more thorough reformation . For repentance, where it is sound, begins at the heart. It is not a cleansing only of the outside of the platter, but a changing of the inward thoughts affections and purposes: according to that of the Prophet, Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return to the Lord, and he will have mercy upon him, &c. . not else. And that of Peter to Simon Magus; Thy heart is not right in the sight of God: repent therefore, and pray God, if perhaps the thought of thine heart may be forgiven thee . And that lastly, of the Prophet to the people. Oh Jerusalem wash thy heart from wickedness, that thou mayest be saved (no heaven to be had, you see, where the heart is not washed) how long shall thy vain thoughts lodge within thee. No surer sign, of a foul and wicked heart, then the residence and reign of vain and vile thoughts. Let no man therefore bear himself in hand, or boast hereafter of the goodness of his heart, if his thoughts be habitually and allowedly evil.

Oh but we have many good and holy thoughts in our hearts: God and his name is much in our minds and mouths, and we think frequently upon his word we hear, and his works we see &c.

You have many good thoughts you say, 'tis well: a reprobate also may have good motions in his mind: and not be a buton the better for any of them. Try your good thoughts therefore before you trust too much to them: and 1. By the causes. 2. By the effects.

For the causes, first, we'l suppose them (for the matter) good and religious: but for their efficient cause, first, whence be they, let me ask. Are they inbre'd and native to your sanctified hearts, or are they only injected from without and merely adventitions? cast in by God, who now affects thine heart by a good motion, thyself no way concurring, but being merely passive in the whole business? If so, Nebuchadnezzar might have as much comfort and hope here-hence as you. God put into his heart a good thought, viz. to turn his course against Israel the people of God's wrath, and to revenge the quarrel of his covenant upon an hypocritical nation. Howbeit he meant not so, saith the Prophet, neither did his heart think so, but it was in his heart to destroy and cut off nations not a few &c .

Secondly, for the form and fashion of your better sort of thought; are they set and solemn sometimes; with choice of fit matter, time and place? Do ye sit in the door of your hearts (on set purpose) to entertain good motions, as Abraham was wont, in the door of his tenr to entertain strangers? Or are they not only occasional and accidental, falling in by the by, and besides your intention by reason of some sudden occurrence? &c. These holy men in the text did not only think upon God's name, as a thing that fell into their thoughts by chance: but solicitously, thoroughly studiously, serously, they set themselves to work in good earnest, and in God's fear, to consider of his fatherly providence, and most righteous proceedings damnably depraved and maligned by the wicked of those times; and stayed up their hearts against all discouragements with that wholesome meditaion .

Thirdly, see to the end of your good thoughts: both that of intention, and the other of duration. For your drift and intention first. Do ye (in taking up some holy thoughts) aim at God and the advancement of those main ends, the setting forth of his glory in your own and other men's salvation? ordo ye not rather therefore think of holy things.

1. That ye may set off with God, and make him some manner of amends, for your other infinite worldly ploddings, and wicked imaginations? or,

2. Is it not to collogue with the Lord, and curry favor, to get off the sooner, and easier when you are smarting, and it may be bleeding under his hand? Thus the false Israelites served him in the wilderness: when he slew them, then they sought him apace, they remembered that God was their Rock, and the high God their redeemer. These were good thoughts, had they been as well intended. But alas their project and device was only to ease themselves of God; and to get from under his hand; for they flattered him with their mouths, and lied unto him with their lips. Their heart was not right with him (that is, their aims and respects were sinister) neither were they steadfast in his covenant , and so they failed in the end of continuance also. 3. Is it not to still and stifle the noise of your conscience, and to give it some sorry satisfaction, when it shall tell us (from the Pulpit, or when we are all alone, that God is to be thought upon, and his name to be had in remembrance of all that love him: that such only as do so can be comfortably assured of their gracious estate &c. For if we do this or any other holy duty, not out of any delight we taken in it, but merely to stop consciences mouth, and to ease ourselves of that unrest and disquietment that we feel within, till the thing be done, our good thoughts are defective in the end of intention, and can yield us little comfort.

Next for the end of duration and continuance: Are those good thoughts you bind upon fixed and settled, constant and parmanent? Or are they not rather flitting and fugitive, transient and temporary: as soon gone as come, almost like a flash of lightning in the air, like a dive-dapper upon the water, like a post that passeth swiftly by the door, or (to speak with the scripture) like the morning dew that meltaway ? such were Saul's resolves , and Balaam's wishes , Ephraim's goodness , and the stony-grounds fruit. The seed started up straight, and straightway also withered. That is, saith our Savior, • man hears the word and anon with • oy he receives it , where by one affection of joy, ye are to understand any other: even that of grief, if the nature of the discourse call for it, let comfortable matter be handled in his hearing, he is wonderfully taken and ravished therewith (for he doubts not with Haman but himself is the man whom the king will honor .) As if terrible or mornful his thoughts are suitable being affrighted, affected, enlarged, distressed, disposed as the matter requireth. O this is a passing fine temper of soul, and thus it should be with us all, when we come to hear . But how long will this hold, think you, with the Temporary? so long only as he is in the church, or not many hours after. This motion towards heaven is too violent to be lasting with him. The good ground therefore is said to be such, as brings forth fruit with patience . The word signifies, with continuance or tarriance until the fit time of fruit bearing: in opposition, doubtlesseto that (straight way) of the stony ground, whose fruit was no sooner ripe then rotten; much like the Psalmists grass upon the house top, which withereth afore it groweth up . Lo such are the good thoughts of ungodly men, they take them wings & are gone, they die before they see the light, an untimly birth is better then they.

Secondly, having thus looked upon thy good thoughts in the causes: see next, what effect they work in thee. Doth the thought of God's presence and purity make thee tremble and sin not ? of his mercy and patience, lead thee to repentance ? of his power and All-sufficiency work thee to an even-walking, and integrity ? Do thy thoughts of heaven, wean thee from earth? of the vanity of life, fit thee for death? of the uncertainty of things temporal, edge thy desires after things eternal? David's holy meditations were driven all to this issue. His thoughts of God and his Name made him turn his feet to God's testimonies . The lively remembrance of God's benefits, made him take the cup of salvation &c. Apprehensions of mercy in God, wrought resolutions of obedience in him . The consideration of his own present indisposition to do God service, made him chide himself out of that distemper, with, why art thou so sad my soul &c. I thought, saith he, I would confess my transgressions unto the Lord, and I did confess them . I will meditate on thy precepts: and what upshot will you drive it to? I will have respect, saith he, to thy ways . Thus David and very Godly person: And thus if you can approve your thougts truly good by the causes: and have improved them (thus good) to such holy effects and purposes, you may safely thence conclude your good estate; and comfortable condition.

SECT. VII. Use 3. Exhortation. Settle the soundness of your Sanctification, by the goodness of your thoughts; motives thereunto.

THirdly, this point serves for Exhortation: and so it calls upon us all, to make our sanctification sure to ourselves by this infallible sign: [Use 3] to approve out selver men truly fearing God by this character of a Christian, this thinking upon God's Name.

A subject (if you look for motives) for the excellency of it (first) woe thy of your best thoughts; and such as will perfect and transform you daily into the same image of his, from glory to glory : causing you to shine as the pearl, which being often beaten upon by the Sun-beams, becomes at length lightsome & radiant as the Sun itself. 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 : That take a turn or two every day upon Mount Tabor, and contemplate his beauty and brightness . These get such an excellency of experimental wisdom hereby, as makes their faces shine , and their lives Angelical.

Secondly for the sweetness 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 fatness, honey, and honey-comb, surpassing delight and cordial comfort in his heavenly exercise: For, in the multitude of my perplexed thoughts within me, thy comforts refresh my soul . How precious are thy thoughts unto me O God &c. And Moses after forty days converse with God in the mount (where he had been wrapped and ravished in spirit all the while) was so little satisfied therewithal, that he presently after he came down again, maketh a new motion: I beseech thee O Lord, show me thy Glory . Indeed this Divine meditation is a very heaven upon earth, a beginning of that beatifical vision, a hansell of heavens happiness, an having of one foot already in the porch of Paradise, a very foretaste 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 God's Name, as that they know not those things that are before them , mind not those persons that are about them. But being in the body are carried, as it were, out of the body , and so far lost in the endless maze of spiritual ravishments, that they could almost wish with Peter still to be there , that they cannot well tell, with Paul, whether they are in the flesh, or out of the flesh : this only they can tell, that they see unspeakable excellencies, taste incomparable sweetnesses, in that good name of his, such as no tongue of men or Angels is able to express.

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 clothing of our mental conceptions, with suitable expressions . 2. to ourselves: and first, for the avoiding of evil meditaion upon God and his name, awakeneth the drowsy heart, weeds out inward corruptions, prevents the intrusion of trifling fancies, deceitful dreams, vain hopes, carnal fears, foul and fleshly lusts, which else will muster and swarm in the best heart like the flies of Egypt; Leaves the devil 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 spiritual fornication: if, Dinah -like, she find them roving. And secondly, for furtherance in good it is many ways profitable: for hereby we shall get intimate acquaintance with God the fountain of goodness, grow up in grace, and in the knowledge of our Lord Jesus Christ , (which is the ground-work of all true religion, and is therefore by a specialty called Theology :) attain to a great measure of spiritual wisdom and holiness above our ancients: treacherous enemies: prove tall Christians, expert Christians, full of all goodness, filled with all knowledge : not without a comunication of Christ's secrets, even to have the mind of Christ &c.

Lastly, is is also necessary: both in regard of God, and ourselves. For God first, he calls for it, requires a Thought-worship, a service of the spirit: for why? himself

First, is a spirit , and everyone requires to be served like himself.

Secondly, he gave us these spirits, endued us with reasonable souls, with thinking faculties, that we might return them upon him again, by thinking industriously upon his Name .

Thirdly, he upholds man's mind in its thought and workings, for in him we move, with the motions of the mind no less than of the body .

Fourthly, he will account with us for our thoughts, as his precious talents .

Fifthly, he will reward us for the right managing of them, as he did David . the prodigal , and these good people in the text.

Secondly, in respect of ourselves this duty is necessary: Thoughts are the principles of Action . 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 stir and carry the will, as winds do the ship: The will, as a Queen, commandeth all the inferior powers to execute what the thoughts have suggested, the affections seconded, and herself accepted: And is there not a just necessity then of well-employing 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 oil 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 God's service, and part of our duty.

For the Matter, first, of our best thoughts, it must be God's holy Name (according to the text.) A little word, but of large extent, and very comprehensive. For besides that it signifies God's self (as is above said) it noteth out also 1. all that is or can be known concerning God by the reasonable creator : such as are his essential Attributes communicable and incommunicable (Indeed they are all incommunicalbe, to speak properly and as the thing is, for they are infinitely otherwise in God then thy are in the creature, in whom they are only by some 〈◊〉 resemblance and proportion) These are his Simplenes, Infinitenes, Life, Love, Wisdom, Power, Holiness, Justice, Goodness, &c. All which are but one in God (for whatsoever is in God, is God) they are distinguished only for our better apprehension: the Lord speaking to us of these things as divers one from another, only in regard of our shallow capacities. And this truth though we cannot so well comprehend, yet we are bound to believe : though we cannot subdue it to our understandings, yet we must strive to be subdue unto it. Here then think of God as one not to be thought of, as one whose wisdom is his justice, whose justice is his power, whose power is his mercy, and all himself. Good without quality, great without quantity, everlasting without time, present everywhere without place, containing all things, and yet sustayn'd of nothing. And here the well is deep, and we want a bucket . A wise ignorance therefore, in these high points, is better then a foolish wisdom. It is sufficient here that we be of God's Court, though we be not of his Council .

But secondly, God's Name, as it notes out the properties of God, so his Ordinances also: I mean all these means whereby he is pleased to manifest himself unto the world.

As 1. his works: whether common to the world, as Creation and providence, the making and maintyning of all things: by both which he may be groped out , (as the Apostle speaketh) in the dark, or rather, he is made visible , as the same Apostle saith elsewhere, to the dimmest eye; as the beams of the Sun are by reflection, or as letters refracted and broken in a pair of spectacles. And here in contemplating these general works of God, remember to taste the sweetness of God in the creature, and to delight thyself more in a spiritual, then in a natural use of the same.

Secondly, those works are God's Name that are more proper and peculiar to the Church; such as are Predestination, Redemption, Justification, Sanctification &c. Precious blessings, and never enought thought upon and admired; no though we should think upon nothing else all the days of our lives, nay as long as the days of heaven shall last, as that Martyr once said. These are the works of God: Secondly his word and all other means of salvation, as the Sacraments, Prayer, discipline &c. with whatsoever belongeth else to Christian religion, is comprised under this Name of God.

Her's a large field then of matter, you see, wherein you may freely and fruitfully expatiate and feed your thoughts with these sweetest varieties, and most necessary, pleasant profitable, and excellent objects. And to them that think upon these good things shall be mercy and truth .

SECT. IX. 2. For the manner of doing this duty well, both for substance and circumstance.

BUt then secondly see as well to the manner as matter of your meditaion. For it is the manner that makes or mars every action of religion: and as a good garment may be mar'din the making, so may a good duty in the doing. The rules here to be observed, if we would do this good work well, concern 1. the circumstances 2. substance of this service. The circumstances are time and place. For the time first, there must be a taking heed lest at any time there be in us an evil heart of unbelief to depart away from the living God . But besides a continual care of keeping always a good conscience, and communion with God, and of raising up the heart by occasional meditation, taken up from matters ever where occurring and offering themselves to our senses, that may mind us of God (as the spiritual man's fire will ever be aspiring, Nehemiah , for instance, that man of ejaculations, and much acquaintance with God:) But besides this, I say, there must be a set and solemn thinking upon God's Name on set purpose; all the powers of the soul being concentricke, and drawn into one point, that we may attend upon God all the while, as near as may be, without distraction . And therefore I should judge it fit, that some convenient portion of time should be redeemed from other occasions, and purposely allotted and appointed, for the better and more thorough discharge of this most necessary, but yet much neglected duty.

Secondly, for the place where we meditate, let it be retired and secret, for the preventing of distraction, which else will certainly grow upon us, by the singular policy and malice of the devil: who taking all advantages of our carnality, and knowing how near and familiar earthly things are to our senses, how remote and supernatural heavenly things , he labors therefore (all he can) by outward objects to distract and divide the faculties of the soul by uncomely motions, and impertinent thoughts: so to slaken the earnestness of our affections, and bereave us, if possible, of the benefit of our best meditations. Retire we therefore into some secret place, whensoever we would meditate. Peter did it upon the leads , Isaac in the field , David in his closet , Jacob upon the high-way to Mesopotamia , to whom therefore so good a day was followed with so sweet a night: For he saw the blessed Angels climbing up and down that sacred ladder, at the top whereof is the Father, the whole length whereof is the Son, the Spirit firmly fastening all such thereunto as duly meditated, that they may be transported unto bliss eternal.

Now in the next place, for the substance of this duty, let it be done in manner and form following.

First cheerfully: for God loves not to strain upon any, neither cares he for an ill-willing service. Delight thyself in the Lord , if he shall delight in that thou dost: let it be thy recreation to walk into Gds Garden, to muse upon his word, and works, to be thinking upon his Name.

Secondly, do it soberly , not prying into God's secrets further then he hath revealed them: lest ye lose yourselves in the search, and be swallowed up in a maze, or whirl-pool of errors and heresies.

Thirdly, do it spiritually, without framing any gross image of God in our minds, or representing him by the similitude of any creature in our hearts; for his is idolatry. Only this may help our understandings much: when we think of God, to conceive that God is in Christ (that express image of his Fathers person ) and there we may find firm footing for our fickle thoughts. He is that ladder of ascension , by which we may climb safely up to God; whilst we fix the eye of our minds upon his human nature: in which the Godhead dwelleth bodily , that is personally. So then, like as when I see the body of a man, there I know his soul is also: and therefore I speak to his understanding, when and where I see his body, because they are not severed: so viewing by the eye of my mind, that human nature of Christ, now glorious in heaven; I can there also look upon the great God, because I know he is there personally united.

Fourthly, do this divine work reverntly, taking heed that we defile not his Name , by our slubbering services: as those greasy priests did in the beginning of this prophecy , whiles they thought anything good enough for God. But undertake we this duty with trembling hearts, and well-composed affections, coming into his dreadful presence with the best preparation we can get: considering that he is a great king, and stands upon his seniority, as he tells them there: yea his Name is dreadful among the Heathen. ib.

Lastly, do it constantly, never going off, nor giving over the holy matter of our meditation (whatever it be) till we have made somewhat of it; till it be formed and seated in our hearts, till it be well digested, and improved for practice. Else what will it profit us to knock at the door of our hearts by some good thoughts of God and his Name, if we stay not an answer? Thon shall we know, if we follow on to know the Lord , saith the Prophet.

SECT. X. Directions about the measure of divine Meditation: where is shown how men offend 5. ways in thinking on earthly things.

HItherto the manner of our thinking upon God's Name. The measure follows; and that must be modus sine modo: For the general, it must be without measure . In particular, think we must upon the things of God more plentifully, largely, affectionately, constantly then of all other things in the world laid together. This is a duty of the first Commandment, yea this is that first and great Commandment of the Law, Thou shalt love the Lord thy God with all thy heart, with all, &c.

Not, but that it is lawful to think also of other necessary businesses in their due place and season: but te offense is, when 1. We think of them primarily, and in the first place: letting them have the first-fruits of our thougts in a morning, which indeed is due to God alone, and was paid him in kind by David: When I awake, I am still with thee , saith he. And by Isaiah, With my soul have I desired thee in the night, yea with my spirit within me will I seek thee early . That rule of our Savior is general, and holds here, Seek ye first the kingdom of God , &c. 2. Unseasonably, at prohibited times, as on the Lord's day , and in the Interim of divine duties any day : for then to give way to earthly thoughts, is to commit dalliance with strangers before God's face: yea to think of the best things out of season, when the duty in hand calls for the whole heart, is sinful: and in that case we must answer the tempter, as Hushai did Ahithophel, Thy counsel is not good at this time . 3. Too savourily, or with over-much delight, or confidence in the same; being wedded and wedg'd unto them in our thoughts, and affections, laying our whole weight upon them (as it were:) as David did, when he had gotten him upon his mount, and said, He should never be moved , and as Job, when flourishing and swimming in all abundance of wealth and ease, he made no other reckoning but to die in his nest . 4. Sollicitously, distrustfully, anxiously, when ( Martha -like) we trouble our heads about many things , and turmoil our spirits, with fretting, vexing, carking, and corroding cares, and thougts of the things of this life, contrary to that Evangelical precept, Take no thoughts u, and again, In nothing be careful . 5. Needlesly, endlessly, and superfluously; laying out far more thoughts upon these earthly things then the matter amounts to Live not in careful suspense The word sounds thus much, Hang not like Meteors, make no tedious and superfluous discourses in the air. It notes out the covetous persons endless framing of projects, and tossing of thougts, this way, and that way, and every way, for the compassing of his greedy desires, and worldly designs. But do not you so, saith our Savior: rather be paring off superfluities this way, and contract your thoughts into as narrow a compass as may be . It is enough to look at the world slightly, aloof off, and out at eyes end, as it were: the main weight of our thoughts must be laid upon God, and the advancing of his Name. It is affirmed, to his singular commendation, of a worthy Divine of Scotland, that he did eat and drink, and sleep eternal life.

Whom that you may express, and imitate, hearken lastly, to the means of thinking fruitfully upon God's Name. These are two. 1. Shun the hindrance, 2. Use the helps to this duty.

SECT. XI. Directions to the means of fruitful thinking on God's holy Name: where 4. hindrances to be avoided, and 7. helps to be use.

THe hindrances are 1. pride and conceitedness of a sufficiency in ourselves to conceive of God, or think of anything else that's good, to good purpose God imparts his secrets to none such , but leaves them commonly to dote and busy their brains about questions, or vain disputations that tend to nothing but strife and ostentation .

2. Passion, He that is hasty of spirit, well he may exalt folly , saith Solomon, but he shall not lift up many holy thoughts; ('lle give him that gift:) For these require a heart meek and at rest from the confused hurry of troublesome passions.

3. Impenitency, a willful continuance in any known wickedness. For the pure in heart only see God ; since there must be some proportion between the eye and the object: so between our minds, and God the object of our minds. Of all the body, the eye only receiveth the light, and that because it is like the light. so he that hath any sound hope of sceing God (one day as he is, in the mean time as we may) must purify himself as God is pure . But as black can take no other die: so an impenitent heart is uncapable of divine contemplation .

4. Lastly, Earthly-mindedness: this distracts and divides the heart, and indisposeth it to thinking upon God and goodness : Indeed it eateth out the very heart of goodness, by eating all goodness out of the heart. It causeth that a man cannot care for the thing of the Lord, . mind and affect the things above , have our conversation in heaven, attend upon the Lord without distraction: for who can serve two masters &c? Remove the hindrances first, rid thy heart of these evil guests. And this done, make use of the following helps.

Fist, Accustome yourselves to awak with God, and forget not to begin the day with thoughts of him and his mercies renewed upon you ever morning every moment. This will sweetly season and supply the soul, putting it into an happy and heavenly temper for the whole day following: as it did David's . And here, remember to close up your heart, at your down-lying at night; and, if possibly you can, to fall asleep out of some heavenly meditation: so shall your sleep be the more sweet and secure , and your heart in better plight whensoever you awake. He that thus raketh up his fire ore-night, shall find fire in the morning.

Secondly, keep your hearts with all custody the whole day throughout. 1. Countergard them continually from corruption within, from infection without: especially that which is drawn from those three poisonous objects, mentioned by St. John, The lust of the flesh, the lust of the eyes and the pride of life : that is, pleasure, profit, and preferment the worldly man's Trinity (as one fitly stiles them) A heart scatered up and down with these vanities will be as far to seek when it should wait upon God, as a wild horse turned up in a wide field, tat cannot be taken when he should be saddled. 2. Be often elevating, and winding up your hearts as the weights of a clock, that bear downwards naturally, and are yet drawn lower by the sin that doth so easily surround and oppress us as a talent of lead : Unto thee O Lord do I lift up my soul, saith David , and Nehemiah was often darting up some good desire to God, whatsoever his emplyment, was. And our civil conversation also is in heaven , saith Paul: we exercise our general callings in our particular, and go about our earthly businesses with heavenly minds using common things as a stirrup to mount us up to things of an higher strain, and exacting (by a divine Alchymy) heavenly meditaions out of earthly objects and occasions.

Thirdly, examine your thoughts often, and let not an idle motion, flying fancy, or sinful dream pass without a sharp check, a censure of the word. There is a sharp eye to be set, and a strict hand to be held over a man's thoughts if ever he will have good of them; they being so infinite, nimble, slippery, and in so secret a place, free from the worlds censure. Call them therefore often to a domestical Audit, cherish the good, check the bad, let them have the law if they be extravagants. Remember that an evil thought uncontrolled, may vex thee on thy death-bed, as little and as light a matter as many make thereof.

Fourthly, get a sound and clear judgment, able to discern of things that be excellent, and to prefer God and the things of God incomparably before all other things whatsoever. Make those things above your treasure once, and then your heart will be chiefly set, and your thoughts will chiefly run on them .

Fifthly, greaten your love to God and goodness: for strong affections make strong impressions, and cause great thoughts of heart. A man cannot but think much of that he loves. Oh how I love thy law, saith David (and as an effect of that love) it is my meditation day and night . But especially, love to be God's servants on the Sabbath day ; let the entire concurrence of the whole man be his alone that day, as much as may be: so shall ye be the better able to think profitably of him, the whole week after. Our infinite week-day wanderings, and woeful trisling out our golden hours in idle and evil thoughts comes (much-what) from our customary and carnal keeping of God's holy-day .

Sixthly, exercise yourselves in the word of life: be swift to hear and 〈◊〉 God's holy word. Search and study the scriptures . 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 , or rub off his filth? (It is a metaphor from glass, which though rubbed 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. , 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 incessantly, while it hath water, and if it want other grist, will grind and grate upon itself.

Lastly, (to set 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 : 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 , as David begs 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, steadfastness of imagination, sta • ednesse of mind, sharpness of conceit, soundness of judgment, and all other necessary gifts and abilities, that ye may so meditate upon God's precepts, that withal ye may have respect to his ways .

SECT. XII. The Conclusion.

LOe this is the way, walk in it: Ands as many as walk after this direction peace shall be on them and mercy, and upon the Israel of God . For, Do they not err that devise evil? but to them that think upon good things shall be mercy and truth . Mercy and truth be with you Amen.

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 styled in the Old Testament, [Doct 1] Lord of Sabaoth (which is all one) in the New; thought this more seldom, because the old Law was given in fear, the new in love, as Hugo will have it.

Now touching this title here, and elsewhere 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 honor accrues, and is a scribed to God by this Attribute. In treating whereof, I must entreat my Reader, the same that the Orator did His, (when he spake of Socrates, and Lucius Crassus ) that they should imagine some greater matter then here they find written: forasmuch as in speaking of God we speak not what we ought, but what we are able, as that Emperor hath well observed in his Epistle to Ambrose.

First then, these Hosts whereof God is said to be Lord Sovereign are all creatures heaven, in earth, and under earth. 1. In heaven there are. 1. Angels, which are cal • ed, The Host of heaven, 1 King. 22.19. An heavenly Army, or the multi • 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 Author to the Hebrews calls 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: for though Angels are called Elohim, Psal. 8.5. yet it was Jehovah Elohim only that made all things of nothing, Gen 2.4. Isaiah 45.24. Neither yet, because they move the heavens, and govern the whole world, as the Jews (after the Platonists) believed, and thereupon fell into the sin of Angel worship, 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 natural 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, everyone 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 can be.

Next below the Angels in God's hosts, are the Sun, Moon, and Stars those Celestial bodies, 1 Cor. 15.40 the glorious furniture of the visible heavens, called also, the Host of heaven, Deut. 4.19. Act 7.42. Zeph. 1.5. These fought in their courses against Sisera, God's enemy, Judge. 5.20. And so they do still by their light, heat, and influence: causing stormy, tempestuous, and unseasonable weather, to the annoyance of the Adversary, as once of the Quades, and Marcomans, upon the prayers of the thundering Legion (as they were afterwards called) in the days of Marcus Antoninus the Phisosopher, Emperor. And as in the Battle between Edward the third of England, and Philip of France (who being enraged with a former defeat, marched with fury into the field, elevated with a false hope of triumphant victory) there fell at the instant such a piercing shower of rain, as dissolved their strings, and mae their bows unuseful. And at the breaking up of the shower, the Sun shone full in the face of the French, dazzling their sight, &c. and on the backs of the English, as it all made for them. Hence the superstitious Heathens, and some degenerate Jews in seremies time worshiped this 〈◊〉 of heaven (as they called it) set up the constellations of heaven for gods. •• oposition to which petty God's, he is called Lord of Hosts, God of these gods, maker and master of them all. And these are his heavenly hosts, his cavalry, his high-land forces: not to mention here the meteors (whether fiery, as thunder and lightning, or aiery, as wind and earthquakes, or watery, as rain, hail &c. All which God is said to keep by him in his treasury, and to bring them fort in the day of battle.

Secondly God's armies in the earth are all terrestiall bodies 1 Cor. 15.40. both lifeless and living creatures. All which continue and keep their station this day according to hiae ordin • nce, saith David: for they are all thy servants: Psal. 119.91. and at thy beck and check Isaiah 45.12. Plato was wont to say, that the earth was a kind of living creature, having stones for bones, rivers for veins, trees for hair &c. Put Philo better saith, that the world is after a sort, a great man, and a man little world. In the Gospel man is called every creature. Go forth into all the world saith our Savior, and preach the Gospel to every creature, that is, to man the Model of the whole creation, the master-piece of God's handy-work. A wise Philosopher could say that man is the end of all things in a semicircle: that is, All things else were made for him, and he imself is made for God. His servant he is, and sworn soldier, as Nebuchadnezzar is called and Cyrus: and Ashur, the rod in his hand. For even the wicked also do the will of God, though unwittingly: partly besides, and partly against their own wills. And in this sense, one nation may be God's host to punish another, or to sheath their own swords in their own bowels, as Midian. But especially this holds true of the Church militant, which is terrible as an army with banners, and every member thereof is a spiritual warrior, harnessed, like a travelling Turk, capapee, with that heavenly Panophe Eph. 6.13. resisting the devil, who fleeth from him, J • m. 4.7. The Israelites marching out of Egypt are called the Lord's hosts Exod. 12.41 In relation whereunto, some have thought that God assumed to himself this title; because the Ark, (that testimony of his special presence) marched in good array, and all comely equipage, in the midst of the camp. But to speak forwards.

Thirdly, under the earth, besides those creatures that pass thorough the paths of the sea, Psal. 8.8. Whales and whirl-pools, Dragons and Leviathans, that serve to swallow up God's Jonasses, and afterwards to ship them to land again. The very Devils also are at God's command, and appointment: as is intimated (according to some) in that Angelical • risagion Holy, holy, holy Lord God of hosts, that is saith Gorran, of Angels, men, and devils. True it is, he is called Prince of the air but that is by divine permission for a season. And God of this world: but no otherwise then Absalom was once called the king, viz. by usurpation. Take him in his greatest power, what is the Devil else but God's officer or executioner, to blind the reprobate, and to teach others that belong to God, not to blaspheme: that is by afflicting their bodies, and buffeting their consciences, to warn them not to walk unchristianly, to the scandal of the weak, and the scorn of the wicked.

These then are God's hosts. Hosts they are called (and so we descend to the second quaere.)

1. [Reas. 1] For the huge number, and mighty multitude, infinitely surpassing those numerous armies of Xerxes, Tamerlane, the Ethiopians in Asa's time, that brought a thousand thousand into the field, the biggest army that I remember to have read of in holy Writ: but no way comparable unto the Lord's hosts who (besides all other creatures innumerable attendant) hath thousand thousands of Angels ministering unto him, and ten thousand times ten thousand standing before him, as waiting an errand, and that would be glad of an office. He bringeth them out by number, and calleth them all by their names Isaiah 40.20. which no earthly General can do.

[Reas 2] 2 They are called hosts for their Eutaxie, the comely and lovely order of them, keeping their stations, as it were in martial manner, and battle-ray. Whence the Septuagaint commonly render this word used for Hosts by 〈 in non-Latin alphabet 〉 and Jerome, Ornatus; for order makes an army beautiful.

3. For their obedience which is no less admirable, then their order amiable. No soldier is so obsequious, so active, so ready pressed at the command of his captain, as all creatures are at the command of God: So well disciplined are they and trained to it, (not by rules of art, but by instinct of nature, Psal. 119.91.) that if he say but to any go, he goeth: if come, he cometh, if do this, he doeth it. Never was any Emperor so observed as he is, even to a nod or beck. Psal 123.2.

Fifthly, therefore is he styled sometimes Lord of Hosts, and other times Lord God of Hosts, to denote and set forth his infinite and irresistible power, and that there is no standing before him (thus armed and appointed) if his wrath be kindled, yea though never so little: which is an answer to the third quaere. Hoc epitheto summa tribuitur Deo potentia, saith a grave and learned interpreter, Chiefest power and sovereign authority is given and ascribed to God by this attribute. For this, it is often used, and urged in the Old Testament; as in the new, the very Hebrew word Sabaoth is retained for more Emphasis, I am. 5.4. The cries of them that have reaped your fields, and yet received no wages, are entered into the ears of the Lord of sabaoth: that is, they are graciously heard by a Lord far more mighty then you are any, saith the same interpreter. And in his larger Annotations, this saith he, is added to show his infinite forces, and matchless might. The like may easily be collected from Rev. 4.8. compared with Isaiah 6.3. Where the holy Ghost rendereth Holy, holy, holy Lord God of hosts, by Holy, holy, holy Lord God Almighty, 〈 in non-Latin alphabet 〉 , not 〈 in non-Latin alphabet 〉 only, such a one as hath not the sole command alone, but the whole command of all the creatures. In heaven he hath good servants; in hell bad: in earth both. The other Apostles call him Lord (it is Gorrans observation) Judas calls him not so, but Rabbi Mat. 26.22, 25. because he had shaken off the yoke of obedience, but they that will not bend must break, as he did, when shortly after he became his own deathsman, after that he had delivered up his master, and all by the determinate counsel of God, the might strong God, as he is styled Isaiah 9.6. the Al-sufficient God Gen. 17.1. Ibn Ezra renders it The conqueror: and the Lord Christ is said to go forth riding on his white horse conquering, and to conquer. Rev. 6.2. The Septuagint render it Self-sufficient able to do all without help of any; how much more when having such hosts at command. Aquila renders it 〈 in non-Latin alphabet 〉 strong: lusty; valiant. Pagnine and Junius, Omnipotent. Now, dicitur Omnipotens, quia omnium tenet potestatem, saith Isidore. And this David the King acknowledgeth in all ample manner (yea Nebuchadnezzar the tyrant Dan. 4.37.) Thine O Lord is the greatness, and the power, and the glory, and the victory, and the majesty. For all that is in the heaven is thine: thine is the kingdom, O Lord, and thou art exalted as head above all &c. 1 Chron. 29.11.12.

SECT. II. The Pope will needs be Lord of Hosts

[Use 1] WHat meaneth then that man of sin, that mouth of blasphemy (that I may apply) to speak so great things of himself Rev. 13.5. to boast himself so much in mischief Psal. 52.1. to lift up himself above all that is called God, sitting in God's temple, and showing himself there as if he were Lord of Hosts? For although he hath but some angle, and not all the corners of the earth, though he is but a fox in a hole, yet his discreet doctors say of him, that he can do all that Christ can do: that God hath put all things in subjection under his feet; the beasts of the field, that is men living on the earth, the fishes in the sea, that is souls, in purgatory the fouls of the air, that is the souls of the blessed.

It sufficeth not Mosconius, to derive Pape of Papae the interjection of admiring, because the Pope is the worlds wonderment: (that beast, he should have said, in the Revelation, that all the world wondered after) and Pontifex, because he makes men a bridg to blessedness, but he will have him to be King of Kings, and Lord of Lord's, having the power of both swords throughout the world; yea command over all reasonable creatures. Boniface the 8. wrote to Philip K. of France, that he was Lord of all, both temporals and spirituals, in all countries, which is one of the devils titles. Math. 4. Ualladerius shames not to say of Pope Paul 5. that he was a god, lived familiarly with the Godhead, heard Predestination itself whispering to him, had a place to sit in council with the most divine Trinity. And another of the same Popes parasites, dedicates a book to him thus: To Paul the 5. Vice-God, the most invincible Monarch of the Christian common-wealth, the most mighty defender of the Pontifician omnipotency. Our Lord God the Pope, saith a certain Canonist: And, to thee is given all power in heaven and earth, said the Council of Lateran, the very year before Luther stood up against that Romish Antichrist; who wears a triple crown, in token that he is Lord of heaven, where he may canonize saints, of hell, where he may free souls out of purgatory, of earth where he saith, as once the devil did: All power is delivered unto me, and unto whomsoever I will, I give it. But how haps it then that he gives no more to many of his best servants? To instance in some of our own fugitives: Allin had a Cardinals hat, but with so thin lining (means to support his state) that he was commonly called the starveling Cardinal. Stapleton was made professor of a petty universitie, scarce so good as one of our free-schools in England. Sanders was starved. Will. Reynolds was nominated to a poor vicarage under value. On Harden his Holiness bestowed a prebend of Gaunt, or to speak more properly (saith mine Author) a Gaunt prebend &c. But this by the by only.

SECT. III. Woe to Rebells against the Lord of Hosts.

FOr a second Use. [Use 2] Is God the Lord of Hosts? and doth he with them whatsoever he will in heaven and earth? Woe then to rebels and refractaryes, to traitors and transgressors, sons of Belial, children of disodedience, that say to the King Apostate, that break his bands, and send messages after him, saying, we will not have this man to rule over us: that refuse to be reclaimed, and stick not to oppose with crest and breast, whatsoever stands in the way of their sins and lusts. God (saith the Psalmist) shall wound the head of his enemies. But are there any such, may some say? so desperately mad, as to bear arms against heaven? yes, saith the prophet, and ye shall know who they are too. He shall wound the hairy scalp of such a one as goeth on in his trespasses. All those then that lie sucking at the botches of carnal pleasures, grinding in the mill of worldly lusts, listening 〈◊〉 the suggestions of Satan the Lord professed adversary, and principal Counter-factionist. All that against the rich offers of God's free grace, the menaces of his mouth, the strokes of his hand, choose to go on still in their lewd and lawless courses, refusing to be reformed, hating to be healed, all these are to be reputed God's enenies. And although their scalps be never so hairy, their locks never so bushy, their looks never so lofty and haughty, fierce and furious: though they have marrow in their bones, and milk in their breasts, though their natural moisture be no whit decayed, through age or unbealthinesse, with Moses, much less turned into the drought of summer, with David, which might occasion baldness (as in elderly people) but that being young and youthy, yea strong and sappy, they had hair by weight, as Absalom, yea were rough all over with Esau, which which makes them look grim and terrible with the Chaldeans, that people of fierce countenance, yet that shall little avail them, when God shall take them in hand He'le crack their crowns, he'le cleave their sculs, he'le wound through the hairy scalpes of all such, as obstinating themselves in an evil course, will needs on in their trespasses, whatsever it stand them in. In the doing of which fearful execution upon his enemies, the Lord of hosts will not much trouble himself neither. For he needs no more but arise, and his enemies shall be scattered: yea all that hate him shall flee before him, as it is in this same Psalm, ver. 1. He needs not arm himself, as David, against this giant-like generation, with weapons offensive or defensive: for with his bare hand only he can beat the proudest of them, yea make a puny-boy and a very baby of him.

Thou hast smitten all thine enemies saith David upon the cheek-bone; thou hast broken the teeth of the ungodly. As if he should have said, Those that think themselves tall fellows, and dare challenge the very devil to a duel (as Caligula once did his Jupiter ) are as children in thy great hands, and fare accordingly, For thou boxest them about the ears, clappest them on the cheeks with the palms of thy hands, buffetest the about the lips with thy clutch-fist, till they spit blood again, and be made to look their teeth in their throats, thou hast broken the teeth of the ungodly. But if yet they will not yield, but wrestle with thee, with the froward thou wilt wrestle Psal. 18.26. Thou wilt be as froward as they for the hearts of them. If they will needs try a fall with thee, thou wilt fell them, and quell them, thou wilt lay them at thy feet, (as the Lord Christ did Saul, and the souliers that came to surprise him) yea thou wilt smite them in the hinder-parts (where we use to whip unruly boys) and so put them to a perpetual reproach. Psal. 78.66. But what need the Lord (as I was saying) be at all this pains with himself, or once so much as foul his fingers with them, who hath such mighty armies, and so many Hosts afoot to chastise his rebels? so that if he do but once wag his little finger, or stamp with his foot only upon the ground (as that Roman vainly vaunted) he can presently command and call for legions of Angels to subdue Sennacherib, millions of stars to fight against Sisera, vollyes of thunder and lightning to blast and burn up the Philistines, cart-loads of massy hailstones to brain the kings of Canaan. These are God's hosts in heaven. Neither is he to seek of sufficient forces here beneath, both by sea and land. There he hath whales and dragons to devour his enemies: here he hath, besides armies of diseases within them (Physicians reckon 2000. several sorts, 200. whereof belong to the eye) that lie in wait for the precious life: let him but say with Jehu, who is on my side? who? and all beasts, fouls, and exeeping things innumerable will straight look out at their windows, and tender him their service. God cannot possibly want a staff to beat his dogs with; a weapon to wound his rebels with. If He set against a world-full of wicked doers, the water will take his part: If against Sodom, fire: If against murmurers, earth: If against blasphemers, fiery serpents: If against Idolaters, lions: Dan. 6. If against mockers, bears: If against Herod, worms: If against Hatto, mice: If against Pharaoh, all. Now a host of frogs distress him, now of flies, now of lice, now of Caterpillars, now of grasshoppers &c. God made the earth fight against him, the air fight against him, the fire fight against him, the water fight against him: he left him not till he had beaten the very breath out of his body with stroke after stroke, and so made good with his hand, what he hath also said with his mouth. The Lord knoweth how to reserve the unjust to the day of punishment: And, In the thing wherein they deal proudly, he is above them. 2 Pet. 3, 9. Exod. 18.11. He hath an eye to follow them, a goard to look to them, and a goaler to bring them forth, whensoever he shall call for them. In case they should make escape (as they cannot) he hath armies above them, armies below them, armies about them, armies upon them, yea armies within them, to bring them back to execution. For a wicked person is not safe from his own tongue to peach him, from his own hands to dispatch him, from his own phantasy to disquiet him, from his own conscience to affright him, from his own friends to betray him, from his own beasts to gore him, from his own fire to burn him, from his own house to brain him. Thus it is with him, whiles at home: as if he look abroad, to every creature he meets he may say as Ahab once said to the Prophet, Hast thou found me O mine enemy? For as every good soldier will fight for his General; and as a Noble-man's servants will soon draw, if their Lord be set upon; so there is not a creature in all the world, that is not ready pressed to fight God's battles, and revenge his quarrel upon an ungodly person. What Cain sometimes said he hath good cause to take up and second; Every thing that findeth me shall slay me. Brimstone is strawed upn the house of the wicked, saith Job, so that if the fire of God's wrath do but lightly touch upon it, they are suddenly consumed: they walk all day long upon a mine of Gunpowder, either by force or stratagem they are sure to be surprised. Had Zimri peace that slew his master? Hath ever any waxed fierce against God and prospered? Oh that these graceless men would once learn to meddle with their match, and (according to the wise-man's counsel) beware of contending with one that is mightier then they, this Lord of Hosts, I mean, the Lord mighty in battle, Psal. 24.8. this man of war as Moses calls him whose name is Jehovah sabaoth: before whose dreadful presence, and unresistible puissance they are no more able to stand, then is a glass-bottle before a cannon-shot.

SECT. IIII. Tremble before this mighty Lord of Hosts.

THirdly, [Use 3] Is he the Lord of Hosts with whom we have to deal? be we all hence exhorted and excited to the pracise of divers duties.

And first to tremble before this mighty God: who having so many millions at his beck and obedience, can with as much ease, and in as little time undo us as bid it be done. So Caesar once threatened Metellus in a bravado; but so, God only and easily can do indeed to such as set against him. If the breath of God blow men to destruction Job 4.9. for we are but dust-heaps: if he can frown us to death with the rebuke of his countenance, Psal. 80.16. what is the weight of his hand (that mighty hand as James calls it) wherewith he spans the heavens, and weigheth the earth in a balance? He sits upon the circle of the earth, and the inhabitants are as grasshoppers: he shakes them out of it, at pleasure, as it were by a canvass, or as out of ones lap, so much the Hebrew word imports Job 38.13. Who would not therefore fear thee O King of Nations? for to thee doth it appertain; forasmuch as thowart great, and thy Name is great in might. Give unto Caesar the things that are Caesar's, saith Christ, and unto God the things that are God's. Where it is remarkable that the Article in the Original is twice repeated when he speaks of God, more then when he speaks of Caesar, to show, saith a Divine, that our special care should be to give God his due: Now shall we f • ar to break the penal laws of a King, because his wrath is as the roaring of a lion, and as the messengers of death, so that whoso provoketh him to anger, sinneth against his own soul? And shall we not fear this King of Nations, who hath Armies of creatures to do us to death, and after that, legions of devils to torment us in hell? shall we fear fire, water, lions, leopards; bulls, bears, and other common soldiers, yea the wrath of a fool, because it is heavier then the sand of the sea Prov. 27.3, 4. An shall we not fear the great Emperor of all these, that hath them all at his beck and obeisance? These may kill us, but they cannot hurt us, as he once told the tyrant destroy they may the body, but neither keep the good soul from heavents nor the body from a glorious resurrection. But God can do all this, yea more then this: and shall we not fear his heavy displeasure? Especially since according to his fear, so is his wrath, Psal. 90.11. That is (according to some) as any one doth more or less fear God's indignation, in the same degree and measure shall the feel it: as he trembles at it, he shall taste of it. Or as others, (and perhaps better) Let a man stand in never so great awe of thy wrath, yet his fear shall not prove proportional, or ever be able to match it: he shall never fear thee so much as thy wrath amounts to, let him fear his utmost. For there is a fire kindled in his anger, and it burns unto the lowest hell Deut. 32.22. Now Bellarmine is of opinion that one glimpse of hell, were enough to make a man not only turn Christian and sober, but Anchorite and Monk, to live after the strictest rule that can be. I conclude with the Apostle, Wherefore let us have grace, whereby we may serve God acceptably with reverence and godly fear. For our God is a consuming fire Heb. 12.28, 29.

SECT. V. Trust in his power for fulfilling his promises.

SEcondly, is He the Lord of Hosts? This should teach us to rest confidently upon his power, for the fulfilling of his promises: For what should hinder? First, God is not as Man that he should lie; he pays not what he hath promised, as Sirtorius is said to do, with fair words. Secondly, he is not off and on with us, he doth not say and unsay, he is Jehovah that changeth not.

Thirdly he is the Lord of Hosts, and cannot be resisted, or interrupted in his course. Nature may be, and was, when the fire burnt not, the water drowned not, the Lions devoured not, &c. Men may be withstood though never so mighty, as the potent Prince of Persia was, Daniel 10.20. And as Asa was, who although he brought five hundred thousand men into the field, yet was he encountered and overmatcht by an Army of a thousand thousand and upward, so that he was fain to flee to the old Rock for refuge. Devils may want of their will, though never so many, as that Legion in the Gospel, and though never so well united, as they there were: for though many, yet they say, My name, not Our name, they speak and act as One in that possession. But God doth whatsoever he will in heaven and earth, without control or contradiction.

In the creatures, (saith One) there is an essence, and a faculty whereby they work; as in fire, the substance, and the quality of heat: between these God can • inder, and so hinder their working, as in the Babylonish fire, Dan. 3. In the A • geis there is an Essence, and an executive power. God comes between these, o • te • , and hinders them from doing what they would. But now its otherwise in God: he is most simple, and entire, without mixture or composition. Hence his Almightiness is his Essence, and his whole Essence is Almighty. He is not mighty in respect of some part, or faculty, as the creature is, but all in God is mighty. He is not dependent upon another for new supplies, as the creature, whose power will cease and determine, if not renewed and confirmed by God, Jer. 32.18, 19. He is El-shaddai, absolutely self-sufficient, not needing any subsidiary help from without, though he please otherwhiles to make use of the creatures, as his Hosts, to tame his enemies, and perform his word to his people. Quid ciniphe v • lius? saith Philo. What's more base then a lowse? yet all Egypt could not stand before this poor creature, but was forced to acknowledge it the finger of God. If any Pharaoh oppose to him, he can soon subdue the strongest Rebell by the weakest instrument. As if any Gideon build and bind upon his promise, of weak he shall become strong, Heb. 11.34. Deo confici nunquam confusi. He that believeth shall not be ashamed, he need no more but stand and see the salvation of the Lord.

The Lord shall fight for you, saith Moses to Israel, namely by his red-sea, that shall cover your enemies, (as it did ours in 88.) but ye shall hold your peace. Commit your ways therefore unto the Lord, trust also in him, and he shall bring it to pass. Stand not upon these and these dangers, and difficulties that stand in the way. Found your faith fast upon the infallible promises of God All-sufficient; put them also in suit by faithful and fervent prayer, and then though you see not how, or which way such a mercy should be attained, or deliverance compassed; yet give glory to God's power with Abraham, Rom. 4.18. and buy the field at God's bidding with Jeremy, Chap. 32.17-27. thought the captivity were then foretold unavoidable. What talk we of anything impossible, or improbable to the Lord of Hosts? This is to limit the Holy One of Israel, with those Rebels, that asked, Can the Lord provide a table for us in the wilderness? or with that Infidel Lord of Samaria: Behold, if the Lord should make windows in heaven, might this thing be? Can the Lord? and, Might this be? Why? what a questions that? He can give bread from heaven, and drink out of a rock: He can command the ravens to feed Elias, and the most hurtful creatures to be useful to us, as poison in Physic. He can do more then ever he will, as he could have rescued his Son Christ by a legion of Angels, Mat. 26.23. Some things God can do, but will not, Mat. 3.9. Some things he neither will, nor can; as he cannot lie, die, deny himself, break his promise, &c. But whatsoever God willeth, that without impediment he effecteth, Isaiah 46.10. For who hath resisted his will? And yet I know not how, 'tis natural and usual with us in an exigence, to question God's power one while, (If thou canst do anything, help us) his will another while, (Master, if thou wilt thou canst make me clean) and to tie him so to the means, that if they fail, he cannot help. When the bottle was spent, Hagar falls a crying as utterly undone. Whence shall we have bread to feed so many thousands? Whence should I have flesh to give unto all this people? shall the flocks be all slain, and all the fish of the Sea gathered together for them to suffice them, said Moses? But what said the Lord to it? Is the Lord's hand waxed short? thou shalt see now whether my word shall come to pass unto thee, or not. God's word is his deed, his promise sure-hold: never any yet miscarried that could produce and plead it: since he wants neither power nor will to make it good. Peter had a good will to deliver Christ out of the Jews hands, but wanted power. Pilate had power enough to do it, but wanted will. God wants neither, but will put forth both forth safety and salvation of his faithful people. Hence holy Job, having spoken of God's power speaketh of his thoughts, (as Calvin observeth) to tell us that his power and will are things inseparable, his mind and hand agree together, the one to determine, the other to execute. Job. 42.2. All his shall have whatsoever heart can wish, or their condition require, 2 Sam. 22.2.3. even marvelous loving kindness from God in a strong city above all that can be uttered: The prophet is fain to express himself above it, by an exlamation Psal. 31.19, 20, 21. The Lord of Hosts is for them, the God of Jacob is their refuge. He hath entered into a covenant with them both defensive and offensive, so that all his is theirs, as Jehoshaphat that told his confederate King of Israel. 1 King. 22.4.

SECT. VI. Stoop his power, and submit to his Sovereignty.

THirdly, is he the Lord of Hosts? what then should we rather and sooner do then stoop to his power, and submit to his sovereignty? And since we must be either his servnts, or his slaves, his subjects or his footstool, choose the former condition, that we may escape the latter? for certain it is, he will fetch us in by one Pursivant or another (and he hath enow ready) if we make not hast with Shimci, to come down, and meet the Lord with entreaties of peace, that he may embrace us, and take us in to his princely favor. Do not ask me here, (as Pharaoh once did Moses ) who is the Lord that I should serve him? God Attributes are of two kinds, which either show what he is? or who he is? to the question of Moses what he is; God gave a short answer: I am. To the second of Pharaoh, who he is, he made a large reply by his armies of lice, flies, hail, locusts &c. Till Pharaoh was compelled to answer for him, The Lord is righteous, but I and my people are wicked, This was a fair confession, but extorted: for he was no sooner off the rack, but he bit it in again, and became more hard and hardy, as water grows more cold after a heat. And such, for all the world, was the forced and feigned obedience of those Israelites im the wilderness while God slew them (by fiery serpents, and others his warriors) then they sought him, yea they returned, and inquired after God, as if they would have done the deed. Nevertheless they flattered him with their mouths, and lied unto him with their lips. So must not we do, if ever we mean to do well: but throwing away our weapons, lay ourselves low before his footstool, unfeignedly submitting to the scepter of his kingdom, obeying from the heart that form of doctrine whereunto we have been delivered. For, what a shame is it for us not to do that homage to God, that all other creatures so gladly pay & perform? what a monstrous thing that man amidst all God's handy-works that revere the Almighty, and readily do his will, that he I say, should prove a great Heteroclite, an open rebel, a professed adversary to God his sovereign Lord, his crown and dignity? Oh send a lamb (in token of homage and fealty) to the ruler of the world Vow and pray to the Lord your God, bring presents unto Fear, that is, to him that ought to be feared. And for as much as with your ten thousand you are not able to encounter this great King, that comes against you with twenty thousand times twenty thousand; send an embassage quickly of prayers and tears, whiles he is yet on the way, and desire conditions of peace. Luk. 14.32. You know how Jacob disarmed that rough man Esau that came against him with 400. cutthroats at his heels: how Abigail appeased that enraged man David, that had desperately vowed the death of so many innocents: how the Syrians prevailed with that non-such Ahab, for the life of their Lord Benhadad. Having heard that the kings of Israel were merciful men, they put sackcloth upon their loins and ropes upon their heads, and in this form of humble suppliants they came to the King, and said, Thy servant Benadad saith, I pray thee let me live. And a like address we read of in our own histories of the old Brittones to Aetius the Roman Governor, and of the Calais-men to one of our Edwards; Oh let their practice be our pattern. We have heard abundantly that there is a matchless mercy in God for all penitent persons, above that ever was found in the best king of Israel: this mercy we have a promise of, if we submit to the condition, ( in thee the fatherless findeth mercy Hos. 14 3.) So had not the Syrians: their best encouragement was a general hear say. This condition is no more then what every man will yield to be reasonable, viz. that we lay down the bucklers first: that we come before him in lowliest manner, with ashes on our heads (so they of old) as unworthy to be above ground, with sack-cloth on our loins, as unworthy the coarsest clothing, with ropes about our heads, as deserving to be destroyed: yet humbly begging that we may live in his sight with Ishmael, yea that we may serve in his presence with Moses, and dwell in his house with David all the days of our lives, to behold the fair beauty of the Lord, and to inquire in his temple. This is all that God requires, and this was that one thing that David begged so dearly at God's hands Psal. 27.4. and accordingly obtained it. Hence he so confidently calls his soul to rest amidst a multitude of molestations and incumbrances. Hear him else, Psal. 3. I will not be afraid of ten thousands of people that have set themselves against me round about. I laid me down and slept, I awaked &c. He never brake his sleep for Absalom and all his forces, the up in arms against him. For why? salvation, saith he, is of the Lord, his blessing is upon his people. ( Ver. 5, 6, 8.) whereof I am one, and shall therefore be in safety. Behold I have blessed him, and he shall be blessed, said Isaac of Jacob: saith the God of Jacob, of all those that rest confidently upon his power for their preservation, that hope to the end for the grace that is to be brought unto them, at the revelation of Jesus Christ. 1 Pet. 1.13 At destruction and famine thou shalt laugh, saith Eliphaz, neither shalt thou be afraid of the beasts of the earth. For thou shalt be in league with the stones of the field, and the beasts of the field shall be at peace with thee. Job. 5.22, 23.

SECT. VII. Set his power awork, by prayer. The power of prayer.

LAstly, is God Lord of Hosts? how should this consideration quicken and call us up to a constant instancy in prayer to that God, who is able to do for us above that we are able to ask or think, that we having all sufficiency always in all good things, may abound unto every good work through Christ that strengtheneth us. Many and glorious things are spoken of the power of prayer in the book of God. Indeed there is a kind of Omnipotency ascribed unto it, and not without cause. For certainly whatsoever God can do, prayer can do: since prayer sets God awork, God sets his power awork, and God's power sets the creature awork (as at Peters "enlarge meant) and then what wonder the thing come on an end, though never so difficult. For shall anything be too hard for God? or shall not God avenge his praying people that cry day and night unto him, though he bear long with them? I tell you that he will avenge them speedily. Asa and Jehoshaphat prayed down their enemies, so did the Jews in Esther's time, the Saints in the acts, the thundering legion. The death of Arius, was precationis opus non morbi. He was brought to confusion by the prayers of Alexander the good Bishop of Constantinople. Luther had obtained of God, that whilst he lived the enemy should not plunder his country: when I am gone said he, let those pray that can. So, when the states of Germany were once assembled to consult about points of Religion then in controversy, he, though thirty miles distant, at the very house wherein it was concluded, that the reformation should be established, came leaping out of his closet, (where he had been tugging with God by prayer) with Vicimus, Vicimus in his mouth, we have overcome, we have overcome. Non disputationibus sed rogationibus, saith Bodine. The business of religion is more dispatched by prayers then disputes, yea or then by force of arms. A great Queen is reported to have said, that she more feared the fasting & prayers of John Knox and his disciples, then an army of thirty thousand men. Leoline Prince of Wales, when by some about him he was moved to make war upon our third Henry; I am more afraid, sad he, of his prayers and alms, then of his preparations and armies. The like we read of a cor am Duke of Saxony, that having raised forces to fight against the Bishop of Magdeburg, and understanding by his Intelligencers, that the Bishop made no kind of Warlike provision, but said that he would wholly commit his cause to God, who would not fail to fight for him. God bless me said the Duke, from waging war with him that trusts in God for defense and deliverance. Numa (a Heathen) reposed so much confidence in his gods, that when he heard the enemies were at hand, he laughed and said, At Ego rem divinam facio. But I am about the service of the gods; and so long I cannot but be in safety. Jacob wrestled with God by prayer, and had the better of him. Of Luther it is said, that • e could have what he would of God. St. Bernard in his meditations giving diverse rules of strictness, purity of heart, humility and holiness: Et cum talis fueris, saith he, memento mei, when thou art thus fitted for prayer, thou mayest have anything, pray for me. God requires no more of us but to bring before him lawful petitions, and honest hearts, and then doubt not, but if the thing be feasable, prayer can effect it; Especially, if in prayer we rest upon God's infinite power engaged for our relief, and plead it, he cannot say us nay.

It was a notable and an imitable piece of policy in the ancient church, Psal. 80. to found her prayers upon God's Power. Stir up thy strength, and come and save us. Verse 2. And in suing for her liberty, to press God with this prevailing argument, Thou art the Lord of hosts: yea by waving her wings often, to gather that wind under them, that might mount and bear her up to the presence of the Almighty with more facility and efficacy, growing every time in fervency by her threefold iteration and repetition; of the self same petition in prayer. Turn us agine O God, saith she (ver. 3.) and cause thy face to shine, and we shall be saved. This was a good prayer, but somewhat flag: therefore she stirs up herself again, and takes better hold of God, by this title in my text: Turn us again, O God of hosts, and cause thy face to shine, and we shall be saved; ver. 7. Here • he is somewhat thriven in her devotion. Before 'twas O God only, without any further attribution. Now tis O God of hosts, Thou that hast all power in thine hands, do it for us. But lastly, as if that were too little, she trebbles her forces (as Abraham did for Sodom ) and by a new addition, Turn us again, saith she. O Lord God of bests, cause thy face to shine, and we shall be saved. And having thus said, she rests satisfied; so dosing up her prayers, as not doubting in God's due time, of a gracious answer. The effectual fervent prayer of a righteous man, saith St. James, availeth much, or is greatly powerful. And this he exemolifies in Elias; a man (saith the Apostle) as other men are, and therefore had original sin in him, mixing with his prayers. And a passionate man too, subject to like passions as other men are: for we read how on a time, when he sat under the Juniper: he would have died in a passion: and yet he prayed, and prayed that it might not rain; and at his prayer, it rained not on the earth by the space of three years and six months. And he prayed again, and the heaven gave rain, and the earth gave her fruits, not without a miracle of God's mercy. For rain in an ordinary course had come too late to a land that had lain so long parched and scorched: the very roots of herbs and trees being now decayd and dried up, and all in a manner past recovery. But faithful and fervent prayer never comes too late, and that because God never comes too late. Prayer is a great wonder-work in heaven and earth. No good thing can match it, nor evil overmatch it.

The flood could not drown the old world, till praying Methuselah was laid up in peace. The fire could not consume sinful Sodom, till praying Lot was provided for. It is not in the power of Laban's hand to hurt Jacob, because, upon his yester-nights prayer, God had rebuked him. Nor could Esau touch him, because Jacob had wrestled with God all night, and would not away without a blessing of deliverance, and a guard of Angels. The plague cannot fasten upon the people, for Moses will not yield to it: nor Amalec prevail in the vale, because he held up his hands on the hill. If ever the enemy shall do good on it, and God have decreed it so, he first takes order for the silencing of his prophets, whose prayers would, as it were, tranfuse a dead palsy into his hands, that he could not smite, Ier. 7.16. pray not saith he for this people, neither lift up cry, nor prayer for them, neither make intercession to me, for I will not hear. As if the Lord should have said thus: Had there been any good to be done in this case, prayer would have done it. But I am fully bent: and therefore though Moses and Samuel (those men of prayer) stood before me, yet my mind could not-be toward this people. I am inexorable Ier. 15.1. what then? shall God's servants lose their prayers? No, this they shall have of my hand, they shall deliver their own souls, they shall have their own lives for a prey. Something there is that God will yield to prayer then, when he is most bitterly bent against a people or person Mat. 24.20. Pray saith our Savior (after he had foretold such an affliction as never had been, nor should be the like) pray saith he, that your flight be not in the winter, for that will be tedious, nor on the Sabbath, for that will be grievous. Whereupon a learned Interpreter makes this note. In maxima severitate aliquid permittit precibus. Something God will graciously yield to prayers, in his greatest severity. Admirable is that, and for the present purpose most apt and apposite, that Polanus reports of a terrible earth-quake in the territories of Berne in Swisserland: by means whereof, a certain high mountain carried violently over other mountains, 'ore-whelmed and covered a whole township, that had ninety families in it, one half house only excepted, wherein the master of the family with his wife and children were with bended knees calling earnestly upon God. This fell out no longer ago then in the year 1584. and is related by Amandus Polanus a famous Divine, who lived not many years since at Basel, not many miles distant from the place where the thing fell out. In which notable example who seeth not, as in a mirror, the marvelous force and efficacy of faithful prayer, standing, ( Aaron -like) with his incense, betwixt the living and the dead, and verifying that of our Savior: Verily I say unto you, if ye have faith and doubt not, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove: yea be thou removed and cast into the sea, and it shall be done? And, All things whatsoever ye shall ask in prayer, believing; ye shall receive? Oh blessed Savior! what could have fallen from that sweet mouth of thine more for the glory of thy free grace and our greatest encouragement to ply the throne of grace with daily suites, that God would open our eyes to see the exceeding greatness of his power towards us that believe, according to the working of his mighty power. There is in the Original a sixfold gradation, and all too little. Words are too weak to utter it.

SECT. VIII. Be comforted in the consideration of his power: where diverse objections of weak Christians are answered.

SIngular comfort to all that belong to the Lord of Hosts, [Use 4] to consider that God hath a power always prepared, an army ever in readiness 1. to preserve them. 2. to provide for them.

For their preservation, first, Our God is able to deliver us, either from the fire, or in it: this was the support of those three brave Worthies in Daniel, and may be ours, that lean on the Lord and the power of his might. Shall the Philistines rely upon their Goliath, Papists an their he-saints and she-saints, Turks on their Mahomet, Heathens on their Tutelaries, and not we encourage ourselves in the Lord our God as David? not cheer up our hearts in this man of war, whose name is the Lord of Hosts, the Lord mighty in battle? Oh say with the church in Micah, All people will walk, everyone, in the name of his God, and we will walk in the name of the Lord our God forever and ever. For their rock is not as our Rock, our enemies themselves being Judges. Contemno minutos istos Deos, modo Jovem propitium habeam, said that Heathen, If God be for us, what need we fear what man or devil can do unto us?

Oh but mine enemies are many, and mighty.

Yea but thy champion is the Lord of hosts, with whom it's nothing to save whether with many or with no power. I his staid up Asa's heart against a thousand thousand enemies.

But they are fierce and furious.

What of that? I know whom I have trusted, saith Paul, and I am sure that he is able to keep that I have committed to him against that day 2 Tim. 1.12. I have been delivered out of the mouth of the lion; And the Lord shall deliver me from all evil &c. 2 Tim. 4.17, 18. Did not the Lord appear to Joshua with a naked sword in his hand, as captain of the Host? Did not the Angels fight for Hezekiaeh, and environ Jacob at Mahanaim, Elisha in the mount &c? and hath not the Lord charged them still to pitch their tents round about the righteous. They appear not unto us, (it's true) now as of old, because the church now needs not such confirmations, and Christ being ascended, and the spirit plentifully bestowed, God would that our conversation should be in heaven, and not that the Angls should converse so visibly with us on earth. But they still pity our human frailty, and secretly suggest both counsel, and comfort: they also keep us from perils and dangers of body and soul, who else could not subsist, no not an hour.

Next for provision of necessaries, God hath taken and bound over the best of the creatures to purvey for his people, and to bring them in maintenance, the heaven, the earth the corn, the wine, the oil, the best of the best is for them. Hos. 2.20, 21. The Lions saith the Psalmist (and the Lion is the king of beasts) or, the ricb among the people (as the Septuagint have it) shall hunger and starve, those that will be sure to have it, if it be to be had: wicked rich men not only rob but ravish the poor, when they have gotten them into their nets, that is, their debts, bonds, mortgages, as Chrysostom expounds it. Hence they are called men-eaters, Cannibals Psal. 14.4. Loe these Cormorants, these young Lions, shall lack and suffer hunger, but those that seek the Lord shall want nothing that is good. He will rain down bread from heaven, and set the flint-stone abroach, and turn the wilderness into a Paradise, before his people shall pine and perish. Never was Prince so served in his greatest pomp, as the rebellious Israelites in the desert. How good shall we find him then to those that please him? Elias is fed one while by an Angel, another while by a Raven. But if both should have failed him, as the brook Cherith did, yet he that took away his meat, could have taken away his stomach, as he did also, for 40. days together in the mount of God. In a word, the Lord of hosts hath a thousand means ready and at hand to provide for his people: his strength and wisdom ever busieth and bestirreth itself for their comfort. The Lord (saith Peter who had tried it) knows how to preserve his own, and to deliver the godly out of temptation. And I can do all through Christ that strengtheneth me, saith Paul, whether it be to be full or to be hungry, to abound or to be abased. A believer walks about the world like a Conqueror, as Michaiah did after he had seen the Lord on his throne, with all the host of heaven about him: So Moses after he had by faith seen him that is invisible: and Steven after he had seen the son of man on the right hand of God, Angels, authorities and powers being made subject unto him. 1 Pet. 3.22,

And as in temporal so in spiritual regards also, this holds true for the soul and inward man of the heart, much distressed many times by wicked spirits in high places Ephe. 6.12. They have the upper ground of us (which is no small advantage) they assault us out of the air, and there-hence buffet and batter us with their fiery darts (so called for the dolour and distemper they work in us, like a fire in the flesh, and the likest hell of anything) with the hail-shot, hell-shot of their temptations. But God succors us by the supplies of his spirit, and by the visible ministry of his angels, as he did our Savior in his agony, and after his great temptations. His grace is sufficient for us, his strength made perfect in our weakness. The serpents head is broke, his work dissolved; his trenches thrown down, and himself driven out of the field, by the Captain of our salvation, the author and finisher of our faith, who hath also prayed that our faith fail not, even at such times as Satan desires to have us, as a challenger Goliath-like, desires to have one of the other side to combat with. Michael and his angels, have disarmed and driven out the dragon and his angels, they overcame him by the blood of the Lamb: yea, the saints do overcome, or are more then conquerors, because through faith in Christ they overcome before they fight, they are sure of victory aforehand. And although Satan is said to make war upon the Saints, and to overcome them, Revel. 13.7. yet this is but spoken according to human conceit, and in regard of outward persecutions. But thanks be to God, who maketh us always to triumph through Christ, 2 Cor. 2.14. The gates of hell shall not prevail against us: that is, all the power and policy of hell combined: for in the gates sat the Elders to consult in time of peace; and at the gates was planted the best munition in time of war. Impostours should deceive, if it were possible, the very Elect (as that third part of the stars of heaven) but that cannot be.

Object not here, that Satan with a full mouth (as a fell Lion) roars upon you, [Obj] and threatens to ruin you.

It is a Spanish Proverb, The Lion is not so fierce as he is painted: nor is the Devil so powerful, 〈◊〉 he makes himself: well he may shake his chain at us, but he cannot set his fangs in us: well he may nibble at the heel, but he cannot hurt us in the head. He that is born of God keepeth himself, and that wicked One toucheth him not, that is, Tactu qualitative, saith Cajetan, with a deadly touch. Besides, Christ is a Lion also, even the Lion of the Tribe of Judah (the victorious Tribe) that can out-roar Satan, and easily over-master him. As for thee that humblest thyself at his feet for mercy, assure thyself he will never trample on the yielding prey.

Oh but Satan is not only a Lion, but a dragon: he not only roars, but spets poison, yea spews out of his mouth floods of venomous and violent temptations: yea he is a great red dragon, color'd and died red, as it were, with the blood of souls he hath swallowed; and besides he hath seven heads to plot, and ten horns to push me into the pit of perdition, Rev. 12.3.

True all this: but Mi-ca-el? who is as the strong God? Christ, our only Michael, hath with his sore, and great, and terrible sword, punished Leviathan, that crooked piercing serpent, and slain the dragon that is in the sea, Isaiah 27.1. Under our feet he will tread him shortly, as he hath done already under his own: triumphing over him on the cross, with Death, where's thy sting! hell, where's thy victory! To be brief: The Lamb with his two horns can do more, then the dragon with his ten. Stronger is he that is in you, then he that is in the world. Christ is that stronger man, that casts out the strong man armed out of his castle, and spoils his goods.

Oh, but he hath so strongly entrenched himself in my heart, [Obj] by a herd of base lusts, and a frame of evil thoughts, that he will hardly ever out, if at all.

The weapons of our warfare are not carnal, but mighty through God to the pulling down of strong-holds (or trenches) casting down imaginations, and everything that exalts itself against the knowledge of God, and bringing into captivity, every thought to the obedience of Christ, 2 Cor. 10.4, 5. Christ's Ministers are called his white horses, whereon he rides about the world, conquering, and to conquer. And although for their persons, they be mean and contemptible, yet their message and ministry is that power of God to salvation, which the Devil cannot stand before. Our Savior saw Satan falling as lightning from the heaven of men's hearts, when the Apostles were abroad preaching the Gospel. We preach Christ crucified, saith St. Paul, unto the Jews a stumbling-block, and to the Gentiles foolishness. But unto them that are called, both Jews and Greeks, Christ the power of God, and the wisdom of God, 1 Cor. 1.22, 23. And a verse or two before. It pleased God by the foolishness of preaching, to save them that believe.

As unlikely a means in the worlds eye, to do such a feat, as the blowing of rams horns, to over-turn 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 Ass-bone in the hand of a Sampson may do much: so here. The Devil must needs down, if God once send forth his Paul's, to open men's eyes, to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness 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: See that thy faith and other graces be of the right stamp, effectual faith, laborious love, patient hope, &c. 1 Thes. 1.3. and then sing a Requiem to thyself, as Luther once did (after a grievous conflict) the Psalm De profundis, in contemptum Diaboli, in defiance to the Devil. Only be advised, not to pore over-much upon thy sanctification, which in the best is imperfect, but to take comfort of thy Justification, which is complete, and absolute. In confident consideration whereof, St. Paul triumphantly cries out; Who shall lay anything to the charge of God's 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 rejoice 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 travel together with us, waiting (and, as it were lying bed-ridden the while) for our full manifestation, •• 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 far peace with God, that we glory in tribulation by the confident intergatory of a good conscience toward God. 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. 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 〈 in non-Latin alphabet 〉 , the Comforter, or Pleader for us, pleading our evidences to our spirits, and helping us upon true repentance, to make apology for ourselves, 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 be cast after him ere long, into the burning lake. In the mean while, what cares the prisoner at the bar, though the gaoler and his fellow-prisoners pass sentence of death upon him in the jail, 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, which like armed soldiers, lie billetted in my bosom, and ever and anon fight against my soul.

Yet be of good comfort, the spirit also lusteth against the flesh, so that thou canst not do what thou (naturally) wouldest, 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, 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 wickedness within. He can cause weak and worthless grasshoppers to become a great nation Joel 1.6. a mighty people chap. 2.2. a huge army ib. 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 rejoice as a strong man to run his race. Naturally and freely it giveth light, but he can turn it into darkness and blood. The mountains of themselves are ponderous and pressing, yet at God's command they skip like lambs.

Think the same of our dull and undutiful hearts. God can quickly oil them and nimble them, drawing us by his free spirit, so as we shall run after him: as a baldder of itself is a heavy substance, and unapt for motion, but being filled with wind, it will scarce 'bide in a place. So we being filled with the holy Ghost shall find our feet as hinds feet upon the everlasting mountains: no longer shackled by corruption, but at very good liberty to run the ways of God's commandments.

Its 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 days of his flesh, he offered himself to his patients, and was found of them that sought him not. He healed them also of diseases hereditary, and such as all the Physicians in the country 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 men's souls, as once he did upon their bodies: nay he cured their bodies only in reference to their souls, and still hangs out his table of cures, to draw custom Rev. 3.18. Lo thus we have searched, and so it is, Hear it and know it for thy good. Job. 5.27.

SECT. I Reason 1, From God's providence.

[Reas 1] FOr God, first, there be many things in Him, that may well infer the point in proof, as his providence, power, Faithfulness, Goodness, and Justice.

First his good providence, which like a well-drawn picture eyeth each one in the room. Neither is he a bare spectatour only, but as chief Agent, he wisely ordereth all the worlds disorders to the good of his children. He saveth, that is, he preserveth all men, but especially those that believe, saith the Apostle, he is curious and full of business, saith the Heathen, my father worketh hitherunto, and I also work, saith our Savior. And this is meant by those seven eyes of the Lord Zech. 4.10. That run to and fro thorough the whole earth, causing that none shall have cause to despise the day of small things, (God's jewels are little in bulk, great in worth) for as small as they are they shall see the plummet in the hand of Zerubb bel with, or by those seven. And the eyes of the Lord, saith another Prophet, run to and fro thorough the earth, to behold the evil and the good, and not so only, but to show himself strong in the behalf of them, whose heart is perfect toward him, and to give them an expected end. And this reason is secretly couched in that clause of our text. There was a book of remembrance writ • before him: Est autem hic liber providentiae, (saith Polanus ) this is the book of God's providence, wherein as all our members are written, which in continuance of time were fashioned, (had he left out an eye in his common-place book thou hadst wanted it) so are all our services, that they may be recompensed, yea and all our sufferings too that they may be remedied and revenged, when the time of refreshing shall come from the presence of the Lord. Thou tellest my wanderings, saith David, put thou my tears into thy botile, are they not in thy book? And there-hence he rightly concludes the point in hand, ver. 9. Then shall mine enemies turn back in the day that I call: this I know that God will be for me, or that God will be mine as the same phrase is rendered in this text.

SECT. II. Reason 2. From God's power.

NExt there is an almighty power in God (called therefore Lord of Hosts in the text) exerted and exercised for the relief and rescue of his poor people trampled on by those fat bulls of Basan with the foul feet of contempt and cruelty: whereby he taketh course that they be not over-trod, or too long held under by the insolencies and insultations of their enemies. But when they shall seem to themselves and others utterly forlorn, and undone, so that salvation it self cannot save them, (which was good David's case Psal. 3.2.) then shall the Lord be a shield for them, their glory, their strong tower, and the lifter up of their head. Ver. 3. And this he shall do with a great deal of ease and expedition, as being Lord of Hosts, that is, of all creatures, by the hands of whom he shall send from heaven, and save them from the reproach of him that would swallow them up. Selah. God shall send forth his mercy and his truth. Psal. 57.3.

SECT. III. Reason 3. from God's Truth.

ANd that passage points us to two other reasons for the point; God will send forth his mercy and truth.

And first his truth: I mean his faithfulness, intimated also in these words of our text. Saith the Lord of Hosts. These things saith he that is faithful and true, they shall be mine in the day &c. I will have a time to make up my Jewels in much mercy. Now hath God said it, and shall he not accomplish it? Is not his decree his facere? shall he not fulfill with his hand, what he hath promised with his mouth? God is not as man that he should lie: neither is he inconstant as other friends, that he should change: no, nor yet unmindful that he should forget; least of all is he unfaithful that he should falsify. God is faithful, who will not suffer you to be tempted above that you are able &c. 1 Cor. 10. He will give patience under the temptation, a good use of it, and a good issue from out of it, in the best time.

SECT. IIII. Reason the 4. from God's goodness.

BUt besides; God will send forth his mercy, as well as his truth, for the • alvation of his people. This mercy moved him at first, to make a sure covenant with them, and to mark them out for his own, and doth still to show himself (as he did oft for Moses ) seasonably and sweetly for their support and succor. For they shall be mine saith the Lord of Hosts &c.

So they were ever, may some say.

Yea, but then they shall be mighty and mercifully declared to be the children of God, by a kind of resurrection from the dead, as the Apostle speaketh of the head, and it holds as true of the members. Rom. 1.3. Thus God left his people in Egypt, and afterwards in in Babylon till their civil estate was dead and buried, as it were. As after the captivity, these good souls in our text, seemed so far given up and cast off by God, as if he had had no further care of them, or part in them. But they shall be mine saith the Lord of Hosts in the day &c. That is, the time is at hand, when it shall well appear by my mercies to the one, and judgments on the other, who are mine, who not, which are pearls, which are pibbles, which precious Jewels, which reprobate silver, which are sons, which bastards; though all things now seem to tend to a confusion, and no such difference be yet discerned and acknowledged. And the sooner shall this day come, because the proud adversary looks upon my people as outcasts, my servants as abjects, my children as fatherless. For in thee the fatherless findeth mercy. Hos. 14.3. And, because they called thee an outcast, saying, This is Zion, whom no man seeks after, therefore I will heal thee of thy wounds &c. Jer. 30.17. The righteous shall see this and rejoice: but all iniquity shall stop her mouth. Whoso is wise, and will observe these things, even he shall understand that it is of the loving kindness of the Lord. Psal. 107. ult.

SECT. V. Reason 5. from God's, Justice.

LAstly, I might easily (& not unfitly) argue out of ver. 18. of this chapter, from the Justice of God, engaged for his oppressed people. For being judge of the whole, earth, (as Abraham once urged it for his Nephew Lot ) he must needs deal righteously between man and man, rendering to everyone according to his works. Now who seeth not for present that daily verified, that above was wickedly objected. Behold we call the proud happy, yea they that work wickedness are set up &c. ver. 15. when godly men, o'tother side, are usually held under hatches, being destitute, afflicted, tormented, even such of God's worthies as the world is not worthy of, yet such unworthy usage they mostly meet withal. Now that God's Justice may be cleared and every mouth stopped, what more requisite then that God should set forth a fit time to set all to rights among the sons of men, and to rectify those things which even to godly men, other-whiles, seem less equally carried, that God's dear children being propitiously pardoned, preciously esteemed, and graciously recompensed, the wicked may self-condemned return and discern between the righteous and themselves, between him that serveth God, and him that serveth him not. It is even • righteous thing with God to render tributional to them that trouble you, but to you who are troubled rest with us (if not before, yet certainly) when the Lord Jesus shall be revealed from heaven with his mighty Angels. &c. 2 Thes. 1.6, 7.

SECT. VI. Reasons from the Saints themselves.

SEcondly from God, [Reas. 2] turn your eyes to the people of God, and so they come here commended and described unto us 1. by their near relation to God, they are his, his Jewels, his sons, his servants, his serviceable sons, his righteous servants, and can such be always unremembred? So some have feared, but time hath confuted them. 2. By their rare qualifications.

For 1. habitually they are men fearing God, religious and godly persons, and therefore heirs of the promises of good things for both lives 1 Tim. 4.8. And for evils be they never so many or great, he that feareth God shall come forth of them all, Eccles. 7.18. Many saith David the father, are the troubles of the righteous, but the Lord delivereth him out of them all: but one affliction slayeth the wicked, because his shadow is departed from him. And of the same mind is Solomon his son. Though the righteous man fall seven times into misery, yet he hath time to rise again: but the wicked at one evil fall downright Prov. 24.16.

2. They actually express this holy habit of God's true fear in their hearts. 1. by setting their thoughts awork, to chew upon God's holy name, and to roll it as sugar under their tongues, that thence (as Samson's out of his honey-comb) they might suck out strong consolations. For the Name of the Lord is a strong tower; the righteous run to it and are safe. And, In the fear of the Lord is strong confidence, and his children have a place of refuge. Now shall the saints think upon God's name, and he not think upon their needs? Yea, I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, and all to give you an expected end. For after 70. years be accomplished at Babylon (loe they must have their time of suffering, as he hath his of saving) I will visit you, and perform my good word toward you, to cause you to return to this place. 2. By setting their tongues a work to vent those holy thoughts of theirs, as opportunity was offered: And first for the vindicating of God's glory so much opposed and obscured by those above-said Belialists moved with a great zeal for the Lord of hosts, as Elias once was against the pleaders for Baals service, and saying (as some will have this text to be read) Verily the Lord (whom you blasphemously charge with deep oscitancy or foul iniquity) doth hearken and hear, both your detestable contumelies, and his people's pious performances, and there is a book of remembrance written before him &c. Next, they spake often one to another, as often as they met and might, for mutual help and encouragement: stirring up themselves among themselves to take better hold of God; and not, by a shameful recidivation or comporting with the times, to lose those things that they had wrought, but that they might receive a full reward. Thus were those ancient Christians occupied both within doors and without, at home in their own hearts and houses, and abroad also among their foes on the one hand, and their friends on the other: and what their practice was then is still the guise of godly persons. Now should God in the mean-while be unrighteous to forget their work, and labor of love, that they have shown toward his Name, which they have stoutly vindicated, and toward his saints to whose souls they have ministered, and do minister by wholesome admonition, and Christian encouragement?

SECT. VII. When God will make up his Jewels.

BUt what is that time, and when is that day, [Quest] that the Lord mill make up his Jewels, and show himself propitious to his afflicted people?

1. Generally and indefinitely, at any time, no one day excepted, or exempted. [Answ] God judgeth the righteous, and God is angry with the wicked every day. Psal. 7.11. Thus God judged David, that is, he justified him, and avenged his qua • rell, when he was angry with Nabal the churl, and after ten days sickness struck him with death. Blessed be the Lord, (saith he upon the news thereof) that hath judged the cause of my rebuke at the hand of Nabal, and so hath cleared his own glory, and mine integrity. There is no time wherein the righteous may not rejoice, when he seeth the vengeance, and wash his feet in the blood of the wicked: So that he shall be able to say, Verily there is a reward for the righteous, Verily He is a Go • that judgeth in the earth.

Particularly, and for instance, there are three more special days of deliverance to the people of God.

First, in an exigence, and utmost distress, when they know not what to do with Jehoshaphat, nor whither to turn them with David: when they are at a dead list with Jonah, and at their wits end with the children of Israel under the Egyptian bondage, and at the red sea: when the children are come to the birth and there is not strength to bring forth, as in Hezekiah's days. Sennacherib had already in his hopes and conceit swallowed up the city, and was fetching his deadly blow at all the people of God, as if they had all had but one neck: when God put a hook into the nostrils of that great Leviathan, and turned him back: yea sent forth an Angel that destroyed his army, to the terror of other nations. God delights to bring his people to the mount with Abraham, yea to the very brow of the hill (as the Nazarenes brought our Savior Luk. 4.) till their feet slip, and then delivers them. In the Mount will the Lord be seen for the saving of his Isaac's from the fatal stroke, of his Peters from the destroying sword, of his Daniel's from the lions gripe, of his whole Church from Haman's plots and Papists conspiracies. When Saul had hemmed David in on every side to take him, there came a messenger (in the nick) to Saul saying, Hast thee and come, for the Philistines have invaded the land. When Sennacherib had taken all the defensed cities of Judah, and was advancing toward Jerusalem, God sent a blast upon him, and made him hear a rumour that Tirhakab King of Ethiopia was come forth to make war with him. When Charles the fifth was mustering his forces to root out the Lutheran heresy out of Germany, he was called off by God to fight with the Turk who at that very time made an irruption into Hungary, and the cosine countries.

Secondly, in a common calamity, in an overflowing scourge, a sweeping shower, that takes all afore it. Such as was that horrible devastation and destruction of Jerusalem, first by Nebuchadnezzar, when God manifestly made up his Jewels, graciously provided for his Jeremiah's, Baruchs, Ebedmelechs, Gedaliahs, whose father Ahikam had formerly freed the prophet Jeremiah out of danger, chap. 39.24. and 48.5. and 26.24. As for those faithful ones that went into captivity, God had for their sakes sent the good figs ( Daniel with his three fellows and others) before them in a former captivity under Jeconiah, as so many Josephs to provide for them in a far-country. Next, when the City was razed, and harased by the Romans: which calamity seems to be here principally and particularly pointed at, as appeareth by the first, second, and third verses of the fourth Chapter. For behold, the day cometh that shall burn like an oven, and all the proud, and all that do wickedly (which those blasphemers above had pronounced happy, and high above others) shall be stubble, and the day that cometh shall burn them up, saith the Lord of Hosts, that it shall leave them neither root nor branch, that is, neither son, nor nephew, as the Chaldee Paraphrast, and after him Kimchi expounds it. This was literally and punctually fulfilled upon the unbelieving Jews, thirty eight years after our Savior's Resurrection. Who forasmuch as they would not know, at the least in that their day, the things that belonged to their peace: but both kill led the Lord Jesus, and their own Prophets and Apostles, being displeasing to God, and thwart to all men, so filling up the measure of their sins, therefore came wrath upon them to the utmost. But what will God do for his Jewels in this common combustion, in this utter desolation, and dissolution of the Jewish Nation? See what follows: But unto you that fear my Name (the proper badge and character of a true Christian) shall the Sun of righteousness arise with healing in his wings, (It is fair weather with God's children mostly, when it is foulest with the wicked: At once the fire falls upon Sodom, and the Sun riseth upon Zoar: Abraham stands upon the hill, and sees the cities burning) and ye shall go forth ( sc. to Pella, and other hiding places provided for you, and there) shall ye grow up as calves of the stall. And ye shall tread down the wicked: for they shall be ashes (in reference to the burning oven above-mentioned) under the soles of your feet, in the day that I shall do this, (that is, in the day when I thus make up my Jewels) saith the Lord of Hosts. Which second and third verses of the fourth Chapter (for the first verse depends on Chap. 3.18. and explains it) as they contain a just Comment upon my Text, so do they acquaint us with diverse precious pledges and privileges, whereby God will seal up his dearest love to his most esteemed Jewels, in most afflicted times of common calamity.

These are, • 1. Light, (that is joy) by the arising of the Sun of righteousness upon them. See Esther 8.16. 2. Health to their souls, and healing to their state: for this Sun shall arise with healing under his wings, that is in his beams. See Psal. 60.1, 2. with 2 Chron. 7.14. 3. Liberty, for ye shall go forth, to wit, out of the strait prison, the little-ease of Affliction, and grow up, or frisk about for joy (so some render it) as fat calves, and young cattle in the spring. 4. Prosperity, ye shall grow up, as the Palme tree, notwithstanding your oppressions: ye shall break out, and get up, as blown bladders aloft all waters, as the Sun from under a cloud, as the seed from under a clod. 5. Victory: for ye shall tread down the wicked, and they shall be as ashes under the joles of your feet, which, erst, rode over your heads, and made you pass thorough fire and water, Psal. 66.12. But when shall all this be? In the day that I shall do this, saith the Lord, q. d. Not so soon as yourselves would, for then it should be presently, you would be pulling at the fruit afore it were ripe, and plucking off the plaster afore the sore were healed) nor so long hence as the enemies would, for then it should be never: but in God's good time, when he seeth fit, who hath kept that key of times and seasons under his own girdle. Not seldom, in this life; as when Constantine overcame, and trampled upon Dioclesian, Maximian, Maxentius, Licinius, and other persecuting Tyrants, according to that of Solomon. The evil bow before the good, and the wicked at the gates of the righteous.

But most certainly at the day of judgment, (which is the third particular day of deliverance we have to speak to) called, that day, by an appellative proper. Then, at utmost, God will make up his jewels in much mercy, (and of this last day, the most interpret it) then will he both bring to light the hidden things of darkness, and also those Hidden ones of his, that are all glorious within, though for the outside mean and despicable; together with all their secret services, and mental performances, even the counsels of their hearts shall be made manifest; and then shall every man have praise of God, 1 Cor. 4.5. That is, every jewel, every Jew inwardly, every Israelite indeed whose praise is not of men but of God, shall be graced by the judge himself,