Commentary on the Minor Prophets, Treatise · Chapter 7
CHAP. VII. Doct. VI. Such as fear the Lord, will be thinking upon his Name what it is to do ſo.
And that thought upon his Name.
HEre's a further deſcription of the parties in ſpeech by a ſecond property. As they feared the Lord, ſo they thought upon his Name. Where comes to be conſidered, firſt, what is meant by Gods Name, the object of their thoughts: ſecondly, what by thinking upon this Name, which is the act of theſe ancient beleevers, about that object.
Name here hath reference to God: and his Name ſignifieth. 1. Gods ſelf, in his unſearchable Eſſence, or that unutterable ſubſiſtence that each perſon hath in the God-head*Shindler: in foreign Pro. 30.4. Jud. 13.18.. 2. All ſuch names and titles of God, his attributes, actions, ordinances, and al things elſe that have any ſpecial print of Gods image ſtampt upon them, are ſaid to be gods Name upon them: becauſe by them he is known as a man by his name.
Next, to think upon this Name of God, is diverſely gloſſed, and expounded by interpreters. He doth beſt (in my opinion) that ſaith, to think upon Gods Name, is nothing elſe, but by ſundry ſad and ſerious meditations, well to weigh and deeply to diſgeſt whatſoever a man hath heard and learned of God, and his wayes Thus Polanus ſuccinctly and pithily. This then was the guiſe of thoſe godly ones of old: and this is ſtil the property and practiſe of Gods faithful people: who as they feared the Lord, (which is the firſt ſigne they are here ſet out by) ſo, as a fruit or rather root*aeſtimantibus gloriam nominis ajus Cald. Parapraſt. ſapientibus corde, & peritis myſteriorum Dei R Abraham. in intellectu ſuo inve nientibus omnes vias ejus judicium eſſe &c. R. David Quigloriam Dei aſſerunt &c. Gualther. Qui ſupputant 1. in pretio babent nomen Dei Calvin: Certain meminis cognitionein aſſiduâ mentis ruminatione penſitantes. Folan in locum. of that holy fear, they think diligently upon his Name; that is they bend and buſie their beſt thoughts upon the things of his kingdome. Hence we we may learn,
That it is the part and property of a man truly fearing God to be much in the meditation of he things of God. Such as fear the Lord in truth will be thinking upon his Name.*Hac lautione pietatis verae fontem indicat &c. Gualther: in locum. Doct.
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 aProv. 12 5. And again, the deſire of the righteous is onelyonly good bPro. 11.23. Not that any man, in this viatory condition, is ſo happy as to have his heart altogether empty of evil thoughts and deſires:*Magno ſtudio ſuperfluae cogitationes am… putandae ſunt: Sed tamen amputare funditùs nequaquam peſſunt. Semper enim caro ſuperſlua generat, &c. Greg. Moral. but that's the thing he ſtrives unto, and breaths after, he ſuffers not evil motions to rooſt in his minde, to keep reſidence there, to lodge in his inwards as Jeremies expreſſion is: he ſerves God in his ſpirit with Paul (at leaſt in his general reſolution and intention) He ſets the Lord alwayes at his right hand cJer. 4 14. foreignwith David: he walks continually in the ſenſe of his preſence, and height of his countenance, with Henoch, Noah, Abraham, and others, he wholly followeth after the Lord his God with Caleb fJoſli. 14 19. Num. 14.24 implevit poſt me. As a ſhip under ſaile, which is carried ſtrongly with the wind &c.; in deſire and endeavour at leaſt he waites for God in the way of his judgements with the Church in Iſai. And the deſire of his ſoul is to Gods name, and the remembrance of him gJſai. 26.8. In which holy courſe if he be at any time interrupted (as the beſt is many times) he cryes out mournfully with the Church in the ſame Chapter: O Lord our God, other lords beſides thee have had dominion over us, dRom. 1.9.yet through thee onelyonly will we make mention of thy name hEſay. 26.13.ePſal. 16.8. I finde a law in my members warring againſt the law of my minde (that frame of holy thoughts) and carrying me captive to the law of ſin and of deathiRom. 7.23.. The law truly is ſpiritual, but I am carnal ſold under ſin; I conſent to the law that it is good, even then when I tranſgreſſe it, and do that I would not. Nay more, I delight in the law of God after the inward man: yea with the minde, I my ſelf ſerve the law of God, then, when with the fleſh, the law of ſin. Thus the regenerate part in a chriſtian ſtill hankers and hangs toward God, as the ſea-mans needle toward the North-pole, as the miſerable captive toward his own countrey, as the diſtreſſed ſpouſe toward him whom her ſoul loved: ſhe ſlept indeed, but her heart waked kCant. 5.2., all the while God is the proper and moſt pleaſing object of a good mans thoughts and affections,14. as David often avoweth him in the book of Pſalms.16. And though he be hard layed at ſomtimes; ey,22. and not ſeldom ſeduced lIam. 1.14. foreign.and hurried aſide by armies and changes of evil thoughts, noyſome luſts, ſatanical injections,25. and other grievous temptations both from within and without: Yet for the main bent, the general inclination and intention of his thoughts and affections, he is ſtill with God, as David, when I awake I am ſtill with thee mPſal. 17., ſaith he. And oh how precious are thy thoughts unto me O God nPſal. 139.17! how great is the ſum of them? in the multitude of my perplexed thoughts within me, thy comforts delight my ſoul. And to like purpoſe the Church: All this is come upon us, yet we have not forgotten thee, oPſal 94 19.neither have we dealt falſely in thy covenant. Our heart is not turned back, neither have our ſteps declined from thy wayes. Though thou haſt ſore broken us in the place of dragons, and covered us with the ſhadow of death, If we have forgotten the name of our God, or ſtretcht out our hands to a ſtrange God, ſhall not God ſearch out this? for he knowes the ſecrets of our hearts pPſal. 44.17, 18, 19, 20, 21. And that conſideration as it kept their thoughts within compaſſe: ſo it may well miniſter unto us a ground of good reaſoh for the point in the firſt place.
SECT. II. The Point proved, and enforced by five reaſons.
GOds people are much taken up in the thought of his name, Reaſ. 1 for they know that he knows the ſecrets of their heartsqHeb. 4.13 (as he that makes a watch knoweth every turning and winding in the watch.) And that as he knowes them, ſo he owes them too: For 'tis he that made us theſe ſpirits rAll tings are (for the outlide) foreign naked, and (for the inſide) foreign diſlected, quar terd, cleſt thorough the back-bone, as it were., and therefore he requires to be ſerved in our ſpiritsſIoh. 4.24: It is he that gave us our thinking faculties, we cannot move (no not with a motion of the minde) but in himtAct. 17.28. Both the preparations of the heart, and anſwer of the tongue is of the Lord uProv. 16.1. And is it not reaſon therefore that he ſhould have a tribute of our thoughts, a thought-ſervice alſo? It is true our bodies with the members thereof, muſt be offered up and preſented to God as a living ſacrificexRom. 12.1. But that ſacrifice can neither be living, nor well pleaſing, where the heart is wantingyIſai. 29.13. Hence he ſo called of old for all the fat of the inwards in the ſin offeringzExod. 29.39: and teſtified afterwards by David that he delighteth more in a broken heart then in all ſacrifices aPſal. 51 17; he rolles himſelf in it as in a bed of ſpices bCant. 6.1, and ſeemes to ſay of it to the ſonnes of men, as ſometimes Joſeph to his brethren concerning Benjamin his brother, or as David to Abner concerning Michol his wife; ye ſhall not ſee my face except ye bring it cGen. 43.3. He will have the heartdProv. 23.26 Deut. 6.6 or nothing, becauſe it is the treaſury of all our thoughts, ſpeeches and actions: but firſt of our thoughts, which are the next and immediate fruit and iſſue of the heart, whence, the ſervices done him by them, cannot but be moſt pleaſing, ſith they are moſt ſpirituall, and fartheſt off from pollution of hypocrily; whereunto they cannot be ſo ſubject as outward ſervices, which are performed ſometimes more out of reſpect to the Creature, then to the Creator. Hence the Church in that fore-alledged Pſalme, ſeeking to approve her ſelſto God, pleades the ſincerity & goodneſſe of her thoughts, as a ſufficient teſtimony of her truth & integrityePſal. 44.17. &c.. But this is not all: Gods people are thoughtfull of his Name, not only moved with feare (as the text here couples them, Reaſ. 2) becauſe he ſearcheth out the ſecrets of their hearts, and calles principally for their thoughts: but alſo out of love, and ſtrength of affection (as the ſpouſe acknowledgeth:) the property whereof, is to ſet the thoughts aworke upon the thing beloved: according to that in the proverb, the minde of a man is not where it lives, but where it loves*Animus eſt ubi amet, non ubi animat. And ſo it is here. Gods Name is as an oyntment powered out, therefore the virgines love him fCant. 1.3. They have taſted and ſeen how good the Lord is gPſal. 34.8. They had often heard by the hearing of thee are, but now their eye hath ſeen him hIob 42.5. His good name hath been ſweeter to them, then a precious oyntmentiEccleſ. 7.1; it hath filled their hearts, as Maries Spikenard did the houſekIoh. 12.3. This maketh the virgines, that follow the Lamb whereſoever he goeth, that ſtand with him upon mount Sion, having his fathers name written in their foreheads lRev. 14.1.4; to love him for the odour of his good ointments, though they ſee him notm1 Pet. 1.8. And out of the deare reſpect and love they bear unto his Name, to be continually thinking upon that which their ſoule loveth. The more they love, the more they think, and the more they think, the more they love: God having ſhed abroad his love (that part of his Name) in their hearts nRom. 5.5as a ſweet oyntment, by the Holy ghoſt, that anointing that is given unto them, and which teacheth them all things o1 Ioh. 2.20.
And that's a third Reaſon, Reaſ. 3 why the Saints are ſo ſet upon the thoughts of Gods Name, they are taught and inabled thereunto by that holy ſpirit, their domeſticall Monitour and ſweet inhabitant. For, know ye not that your bodies are the temples of the holy ghoſt that is in you p1 Cor. 6 19. And if their bodies are the Spirits temples, ſurely then their ſoules are his Holy of Holies; wherein are continuall pillars of incenſe aſcendingqCant. 3.6; good and holy thoughts, (I meane) abounding, by the operation of the Holy ghoſt; (whoſe immediate motions they are) we being not able of our ſelves to think one good thoughtr2 Cor 3.5. There never entred into the heart of a naturall man, the things that God hath prepared for them that love him ſ1 Cor. 2.9, 10.… But God hath revealed them to us by is ſpirit: whoſe worke it is.
1. To enlighten.
2. To enlarge the heart, wherein he takes up.
His firſt work is to beat out new windows in the dark ſoules of men, to let in a new light thereinto to give us thereby ſome fight of God, ſome ſenſe of his ſweetneſſe, ſome glimpſe of his glory. Not as he is in himſelf, in the brightneſſe and perfection of his eſſence: for ſo he is incomprehenſible, and the light whereby he ſhould be ſeen inacceſſiblet1 Tim. 6.16. Nor yet ſo perfectly here, as he ſtands deſcribed unto us by his Attriutes and actions, that's reſerved for a better life. But his back-parts uExo. 33.23only (with Moſes) that holy and reverend Name of his, Jehovah Jehovah ſtrong, mercifull gratious, longſuffering &c.xExod. 34.6 Thus much the ſpirit gives us to ſee of God, though ſomewhat obſcurely,y1 Cor. 13.12 foreign. as through a grate only, or as in a glaſſe, in a riddle, or as an old man through ſpectacles: the greateſt part of our knowledge being but the leaſt part of our ignorance. And Secondly, having thus opened our eyes, and turned us from darkneſſe to light, he turnes us next, from the power of Satan to God zAct. 26.18: that whereas heretoſore we were acted and agitated by the Prince of the power of the ayre aEph. 2.2, the God of this world, who had firſt blinded our mindsb2 Cor. 4 4, and then ſet abroad upon our hearts and affections, hatching out thence whole ſwarmes of evill thoughts, and litters of luſts that fight againſt the ſoul c1 Pet. 2 11: So now, being poſſeſſed by a better ſpirit, we are enlarged and enabled to captivate and conforme our thoughts to the ſoveraignty of Gods grace, the rules of his word, and the remembrance of his Name.
Fourthly, their new Nature, Reaſ. 4 (that bleſſed frame of Gods grace erected in them by the ſpirit; that great Architect, that plants the heavens, and layes the foundation of the earth, that he may ſay to Zion, Thou art my people dEſay 57.16) This Divine Naturee2 Pet. 1.4 as Peter calls it, and renewed Image of God, this habit of heavenly-mindedneſſe putteth Gods ſervants upon a continuall freſh ſucceſſion of holy thoughts. For beſides that their phantaſy or thinking-faculty (being a chief inward ſenſe of the ſoul) is ſeizedupon for God to the utter deſſolving of that old frame of vile thoughts and luſts (thoſe ſtrong-holds wherein ſatan had entrenchtf2 Cor. 10.4 5 foreign himſelf) the whole ſpirit, ſoul and body of a Chriſtian is ſanctified throughout g1 Theſ. 5.23. God writes his law in our hearts hHeb. 8.10, ſtamps his image upon the ſpirit of our minds iEph. 4.23, makes us partake of the god-like nature, having eſcaped the corruption that is in the world thorough luſt k2 Per. 1.4&c. Hence an ability of holy thoughts and affections, for as the man is, ſuch are his diſpoſitions and meditations. The liberall man deviſeth liberall things lIſa. 32.8. A good man out of the good treaſure of his heart bringeth forth good things mMat. 12.: And as from within out of the old heart proceed evill thoughtsnMark 7.21 &c. ſo from the ſanctified heart proceed ſanctified thoughts, and gracious conſiderations and reſpects to God, and his Name. Reaſ. 5
Laſtly, we may argue for the truth and certainty of this point of the godly mans practiſe, from the many near and dear relations he ſtands in to God: together with the daily dealings he hath and often uſe he makes of his Name, For God firſt, he is the good mans friend, and father, Prince and portion, God and guide, his All in All oColoſ. 3.11: he hath given up his name to Gods truth, devoted himſelf to his fearpPſal. 119.38, ſworne himſelf to his ſerviceqPſa. 119.119, and endeavours nothing more then to love him with all his heart, with all his ſoul, and with all his thought, which is that firſt and great commandement of the law, whereupon the reſt hang rMat. 22.37 foreign, as a hing upon a nail, or as beads upon a ſtring. And ſecondly for the name of God, they run to it in any ſtreſſe, as to a ſtrong tower ſProv. 18.10: they walk in his name tMicah. 4.5as in a Garden or gallery: they rejoyce in it as in all treaſure uPſal. 119 14: yea what ever they do in word or deed they do all in the name of the Lord Jeſus Chriſt xColoſ. 3.17&c. Now can we poſſibly rejoyce in Gods name, run to it upon all occaſions, walk in it, talk of it, do all in it, and yet not minde it, not be much in the thought of it? Again, can we acquaint our ſelves with the Almighty, vouch him for our God, ſet him up for our Soveraigne, coverſe familiarly with him as our friend, walk before him y1 King. 9.4…in uprightneſſe and integrity, walk with him zGen. 6.9in an humble familiarity, walk after him aDeut. 13.4by an entire obedience and ready conformity, and yet not frequently think on him? 'tis not poſſible.
SECT. III. Ʋſe 1. Thoſe that habitually think not upon God, fear not God.
NOw for application: Are all Gods people ſuch as think upon his Name? Uſe 1 This then ſerveth, firſt, to ſhut all ſuch out of this holy ſociety, andto evince them void of Gods true fear, that think not dayly and diligently upon God, that make not his name the matter of their meditation, that ſay not in their hearts, Let us now fear the Lord our God bIer. 5.24&c. The wicked ſaith David, through the pride of his countenance will not ſeek after God: God is not in all his thoughts cPſal. 10.4: Eating and drinking, buying and felling, building and planting, plowing and reaping &c. are in his thoughts, but God falls not into his thoughts the whole day thoroughout. Or if in a whole lottery of thoughts, he ſtumble haply upon God and his Name, yet his heart is merely paſſive in it (as was Sauls and Balaams:) it is only as a thorough-fair for ſuch thoughts: they give him a joy and away: they ſalute him as he in the Comaedy did his fellow with good-morrow, and farewell both in a breath.Salve, Vale. He is ſoon ſated, nay jaded and tired out at a ſermon, or ſo, where he hath occaſion of better thoughts then ordinary. He ſavours not theſe things of GoddRom. 8, he finds no more reliſh in them then in the white of an egge, or a dry chip. Hence it comes, that they ſoon paſs away from him, like Nebchadnezzars dream, which himſelf could not remember by morning. Nothing ſettles or 'bides with him of this nature. They conſider not in their hearts, that I remember all their wickedneſſe eHoſ. 7.2. Some tranſient thoughts they may have that way, in cold blood other whiles, but to little or no purpoſe. They turn not ſhort again upon themſelves with the prodigallfLuc. 15.17: they ſit not alone gLam. 3 28with the Church in the Lamentations, to entertain and nouriſh good motions: they cal not themſelves to a domeſticall audit, 'tis death to them to do any thing that way: they do not commune with their own hearts upon their beds hPſal. 4.4. They ſummon not the ſobriety of their ſenſes before their own judgements, to ſet themſelves down by right reaſon, to argue the caſe with their own conſciences, and to ſay every man to himſelf, what have I done iIer. 8.6 foreign; Pythag.? what do I mean? what doth God think of me? what will he do with me? what's my caſe here? and what will be my condition a thouſand yeers hence? Theſe ſavoury thoughts, theſe wholeſome conſiderations ſeldome or never enter into the confines of their hearts. Or if they do (as ſometimes they do) upon ſome ſudden unexpected evill accident, (as the death of a dear friend, ſome more remarkable loſſe in their eſtates, the hearing of a powerfull ſermon, or the like) oh what ſhift will theſe men make to rid their hearts of ſuch unwelcome gueſts, that they may be no longer rackt and diſeaſed by them? how do they bring their buckets to quench ſuch a ſpark of the ſpirit kindled in their breaſts? how do they choak and throttle, before it it draw breath, ſuch a motion made them by the holy ghoſt! deſperately ſaying to God, Depart from us, we deſire not the knowledge of thy wayes kIob 21.14. Caſting Gods word behind them,lMath. 24 39 foreign as the old world did Noahs preaching (it was even more then ſpilt upon them, whiles they would know nothing of all that was foretold them till the flood came, and ſwept them away, as vermine) hating to be healed, reſuſing to be reformedmPſ. 50.17, drowning the noiſe of their clamorous conſciences, with the hurry, and clutter of worldly buſineſſes and imployments; as the old Italians in time of thunder uſed to ſhoot off their greateſt ordnances, to ring their biggeſt bells,Sigon. and to make all the fragour they could, to drown, as far as they might, the noyſe of the heavens, that it might not affright them. And for that other faculty commonly called foreign, to make all ſafe there, they lay faſt hold upon all the principles in their heads, and impriſon themnRom. 1.18 foreign., as the Apoſtle ſpeaketh, tearing out their ſoules, as much as may be, thoſe common notions*foreign. of truth and falſhood, right and wrong, good and evill, whether left in mans nature at the fall, or ſuperinducted ſince, I will not diſpute: There, I am ſure they are by a good providence of God for the converſation of civill ſociety: till razed and rooted out, or lockt up at leaſt in reſtraint, by ſuch as would ſin ſecurely without diſturbance, till at length they arive at that dead and dedolent diſpoſitionoEph. 4.19 foreign. of the debauched Heathens, little differing from that of the very devils, and ſo wrath come upon them to the utmoſt p1 Theſ. 2.16.
SECT. IV. Of thoſe that think baſe and bald thoughts of God.
BUT ſecondly, if the bare not thinking upon God and goodneſſe ſhew a man to bee unſanctified; what ſhall we ſay of ſuch as think of God indeed, but think baſely of him and unworthily: caſt him, as it were into a diſhonourable mould, by thoſe bald conceits they take up of God. They become vain in their imaginations qBon. 1 23 Ann 403. quaeſtio quamvis ſtulta & ridicula videatur, An Deus corporeus ſit? id eſt, An divina eſſentia ſit corpus quoddam manus habens, &c tamen mazimas inter Monachos Aegypti turbas excitavit. Rudiores enum ex ijs aliter non ſemiebant. Func ius Chronol. Alccranus trad … Deum habere eſſentiam corpoream, &c. Alſted. Chron.about him, as thoſe Philoſophers ſpoken of by the Apoſtle, that changed the glory of the incorruptible God into an image made like to a corruptible man. So do many ignorant people, now-adayes, conceive of God (and will not be beaten out of it) as of an old man ſitting in heaven, with a crown on his head, and a ſcepter in his hand, adminiſtring his kingdome, as an earthly Prince, &c. Others that are not altogether ſo groſle-witted, but yeeld you, that God is a ſpirit, and not a bodily ſubſtance; yet they ſet him not up for ſuch a ſpirit as he ſtands deſert bed in the holy Scriptures; Holy, pure, juſt, jealous, omnipreſent, omniſcient, omnipotent, recompencing the righteous, and repaying the wicked to his facerDeut. 7.10, &c. Of this ſort of ſinners were theſe above text, that denied Gods ſpeciall providence, and care of his people, &c. And ſuch amongſt us are found, not a few, that conceive God either to be wicked altogether, ſuch an one themſelves, becauſe he keeps ſilence at their ſinnesſPſal. 50.21: or elſe ſo made up of mercy, that he will ſave them howſoever, and not deſtroy the work of his own hands; or laſtly, ſo ignorant and wretchleſſe, that although he reckon with them for other miſdemeanours, yet thought ſhall go free. By beleeving and pleading of which moſt falſe proverb, and peſtilent principle, what do they elſe but profane Gods ſpirituall nature, making a meer mock and an idol of the Almighty, as if he knew not mens thoughts, and had no ſoveraignty over them? But they ſhall find, to their ſorrow, that God ſearcheth the hearts, and trieth the reins tJer. 11.20 & 17.10, thoſe ſeats of luſts, and moſt retired parts in all mans body: Yea, and kills men with death, becauſe they will not beleeve ituRev. 2.23. That he knowes (as the meaning of the ſpiritxRom 8.27, ſo) of the fleſh too; though it never put forth it ſelf in the outward man: that he ſets our ſecret ſinnes alſo in the ſight of his countenance yPſal. 90.8: and will not fail to bring every ſecret thing to judgement zEccleſ. 12. ult., even all their Atheiſticall, 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 evill upon this people, even the fruit of their thoughts aJer. 6.19. 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 bHeb. 10.31? Is there not a fire kindled in his wrath (even for ſome one root of bitterneſſe, (that is inward diſtemper, and mentall abomination harboured and allowed) that burns as low as the nether-moſt hell?cDeut. 32.22
SECT. V. Againſt thoughts of Atheiſme, Blaſphemy, Infidelity, and Rebellion.
BUT in the third place, moſt of all to be condemned of want of Gods holy fear, are ſuch, as not onelyonly, not think of God, or not duely think of him; but unto all other their ſinnes, adde this, that they think thoughts againſt him, directly oppoſite to his Name, Deviſe things contrary to the Name of Jeſus dActs 26.9, taking up high and haughty imaginations, ſuch as exalt themſelves againſt the knowledge of God, and obedience of Chriſt e2 Cor. 10.4,5. 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 fHoſ 7.13, 15Hitherto may be referred; 1. Thoughts of Atheiſme, as to think there is no ſuch thing as God: or if any, yet that hee ſeeth not, careth not, doth neither good nor evilgZech. 1.12 Deos didici ſecurum agere aevum: Nec ſiquid miri faciat Natura Deos id Triſtes ex alto coeli demittere tecto. Horat. ſerm., walks in the circle of heaven, and hides himſelf in the thick cloud hJob 22.13, without any reſpect at all to this inferiour 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 powerfull ordinancesi1 Cor. 1.23, the promiſe of his coming, &c. 3. Thoughts of infidelity, and deſpair; as that God doth not heed me, will not help melGen 4.13, ſave me, make good his word unto me, &c. This is to make God a lierm1 Ioh. 5.10 Cum Leoni X. Papae Bembus Card. aliquid ex Evangelio obijceret, ſubridens ille dixit. Nunquid non compertum abunde fuit quantum nobis & coetui noſtro contuler it haec de Chriſto fabula. Alſted. Chronol. p. 398, ſaith St. John, and (upon the matter) to averre and avouch that there is no ſuch thing as Chriſt: or at leaſtwiſe, no ſuch vertue and efficacy in his death and life,k2 Pet. 3.4 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 wee ſhould ſerve him oExod. 5.2? Who made thee a Prince or a Ruler over uspAct. 7.27? Our lips are our own, who ſhall controll us qPſal. 12.4? 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 rIer. 44.16, 17; 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 judgement 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 ſIude 14.15. Where wee leave them for preſent, to chew awhile upon that fearfull doom that abides them, till we hear of their amendment, and haſten to a ſecond Uſe.
SECT. VI. Uſe 2. Examination. Where trialls of the goodneſſe of our beſt thoughts, by their 1. cauſe. 2. effects.
IS this ſo, that the thoughts of the righteous are right tProv. 12.5, and that whereſoever the true fear of God is, there are great thoughts of heart uIudg. 5.15, concerning God and his Name? This then ſerves, next, for an Uſe of Triall: And ſo, let every man learn hence, to take a true eſtimate, to make a right judgement of his ſpirituall 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 Chriſts ſaving paſſion, and ſancifying bloodſhed. Whereas if our ſpeeches and actions be never ſo Angelicall, yet if the thoughts of our hearts be not forgiven us xActs 8.22 Verſe 23. Quum reproborum mentibus occaſto perpetrandi peccati deeſt, deſideriorum cogitationes eorū cordibus nullatenùs deſunt: & quum non ſemper diabolum ſequuntur in opere, valdè tamen ſe illi obligant in cogitatione. Greg. Moral. lib. 14., and we enabled to keep them in ſome good compaſſe, by the ſpur of the firſt, and curb of the laſt commandement, we are in no better caſe then Simon Magus was: who for all his fair pretences, ſtuck faſt ſtill in the gall of bitterneſſe, and bond of perdition. A civil honeſt man, a painted hypocrite, a graceleſſe 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 behaviour be never ſo fair, and unrebukeable, yet) the Scripture every where brands for a ſonne of Belial, one that hath nothing of the ſpirit of God in himy2 Cor. 10.5, but is filled with the devil (that foul ſpirit) from corner to corner:zAct 5.3, 4 a man not waſhed from his wickedneſſe aJer. 4.14, ſuch as hath no part in Chriſt, nor portion in his kingdomebGal. 5.23. Nay, he paſſeth in Gods Book for a PagancRom. 1.21, ſuch as hath no blood of a Criſtian in him; for an EpicuredPhil. 3.19, 20, the worſt of Pagans; for an Atheiſt, the worſt of EpicuresePſal. 10.4 for an hypocritefActs 8.22.23, the worſt of Atheiſts; for an open rebellgEſay 65.2, the worſt of hypocrites; laſtly, for a reprobatehPhil. 3.23, the moſt deſperate of rebels; ſuch as being enemies to the croſſe of Chriſt, have deſtruction for their end, whereunto alſo of old they were appointed iJude 4..
I know what ſuch kinde of people (the ruder ſort eſpecially), are apt enough to object. They will never beleeve, they ſay, that the matter is ſo hainous,ob. 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 buſineſſe about idle and evil thoughts, as ſome would ſeem to do, yet ſo long as none can tax them, for external outrages, and reproachful offences, they ſhall think never awhit the worſe of themſelves for all that.
Hereunto we anſwer,ſol. that this very brag of the goodneſſe 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 kMath. 22.37. Now without knowledge the minde is not good, ſaith Solomon, and he that (hoodwinkt with ſuch blinde conceits) haſteneth with his feet (in away good enough as he fondly imagineth,) ſinneth lProv. 19.2..
Secondly, they are ſtuft up with pride, and ſelf-conceitedneſſe: as the Laodiceans, who not knowing their own ſpiritual beggery, and blindneſſe, gave out themſelves for great rich men, and in as good caſe as the beſtmRev. 3.16.. The pure in heart, are withal poor in ſpiritnMath. 5.3, 8., humbled for nothing more then their inward impurities; thoſe vain thoughts, deceitful dreams, carnal fears, worldly cares, endleſſe and needleſſe plodding upon earthly things that haunt their hearts, and paſſe the forge of their fancies every day, in deſpite of whatſoever endeavours 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 reſerv'd to God. Theſe be the things that moſt gall and grieve the godly man, and bring him ful 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 practiſe; he eares not how fowl his inwards are, how irregular and enormous the motions of his minde be: thinks though he never lay lawes 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 goodneſſe… for he that lifteth up himſelf, his minde is not upright in him oHab. 2.4.
Thirdly, They are impenitent (and ſo out of the ſtate of ſalvation) till they bethink themſelves of a more thorough reformationpLuke. 13.3. For repentance, where it is ſound, begins at the heart. It is not a cleanſing onelyonly 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. qEſay. 55.7. 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 rAct. 8.22. foreign poſtulat foreign. And that laſtly, of the Prophet to the people. Oh Jeruſalem waſh thy heart from wickedneſſe, 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. ſJer. 4.14.No ſurer ſigne, of a foul and wicked heart, then the reſidence and raign of vain and vile thoughts. Let no man therefore bear himſelf in hand, or boaſt hereafter of the goodneſſe of his heart, if his thoughts be habitually and allowedly evil.
Oh but we have many good and holy thoughts in our hearts:ob. God and his name is much in our mindes and mouthes, and we think frequently upon his word we hear, and his works we ſee &c.
You have many good thoughts you ſay, 'tis well:ſol. a reprobate alſo may have good motions in his minde: 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, wee'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 onelyonly injected from without and meerly adventitions? caſt in by God, who now affects thine heart by a good motion, thy ſelf no way concurring, but being meerly 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 Gods wrath, and to revenge the quarel 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 tIſai. 10.7..
Secondly, for the form and faſhion of your better ſort of thought; are they ſet and ſolemn ſome times; 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 onelyonly 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 onelyonly think upon Gods name, as a thing that fell into their thoughts by chance: but ſollicitouſly, throughly ſtudiouſly, ſerouſly, they ſet themſelves to work in good earneſt, and in Gods 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 meditaionuMal. 3.16..
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) ayme at God and the advancement of thoſe main ends, the ſetting forth of his glory in your own and other mens 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 favour, 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 wilderneſſe: when he ſlew them, then they ſought him apace, Vexatio dat intellectumthey remembred 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 onelyonly to eaſe themſelves of God; and to get from under his hand; for they flattered him with their mouthes, and lied unto him with their lips. Their heart was not right with him(that is, their aymes and reſpects were ſiniſter) neither were they ſtedfaſt in his covenant xPſal. 78.34, 35.36, 37., 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 onelyonly 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 our ſelves 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 yeeld us little comfort.
Next for the end of duration and continuance: Are thoſe good thoughts you bind upon fixt and ſetled,Principium fervet, medium tepet, exitus alget. conſtant and parmanent? Or are they not rather flitting and fugitive, tranſient and temporary: aſſoon gone as come, almoſt like a flaſh of lightning in the aire, 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 yHoſ. 6.4? ſuch were Sauls reſolvesz1 Sam. 26.21., and Balaams wiſhesaNum. 23.10, Ephraims goodneſſebHoſ. 6.4, and the ſtony-grounds fruit. The ſeed ſtarted up ſtraight, and ſtraitway alſo withered. That is, ſaith our Saviour, … man heares the word and anon with …oy he receives it cLuc. 8.6 Math. 13.20, 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 wil honourdEſther 6.6.) As if terrible or mornful his thoughts are ſutable 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 heare*Vide Auguſt lib. 4 de doct. Chriſt. cap. 12.. But how long wil 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 eLuc. 8.15 foreign oponitur foreign de qua Heb 10.38.. The word ſignifies, with continuance or tarriance untill the fit time of fruit bearing: in oppoſition, doubtleſſeto that (ſtraight way) *foreignof the ſtony ground, whoſe fruit was no ſooner ripe then rotten; much like the Pſalmiſts graſſe upon the houſe top, which withereth afore it groweth up fPſal. 129.6 Like Charles 8. of whoſe expedition to Naples Guicciardine ſaith, that he came into the field like thunder and lightning, bt went out like a ſnuffe: more then a man at firſt, and leſſe then a woman at laſt. Lo ſuch are the good thoughts of ungodly men, they take them wings & are gone, they dye before they ſee the light, an untimly birth is better then they.
Secondly, having thus lookt upon thy good thoughts in the cauſes: ſee next, what effect they work in thee. Doth the thought of Gods preſence and purity make thee tremble and ſin not gPſal. 4.4? of his mercy and patience, lead thee to repentance hRom. 2.4? of his power and All-ſufficiencie worke thee to an even-walking, and integrityiGen. 17.1? Do thy thoughts of heaven, weane thee from earth? of the vanity of life, fit thee for death? of the uncertainty of things temporall, edge thy deſires after things eternall? Davids holy meditations were driven all to this iſſue. His thoughts of God and his Name made him turne his feet to Gods teſtimonies kPſal. 119.59. The lively remembrance of Gods benefits, made him take the cup of ſalvation lPſal. 116.12&c. Apprehenſions of mercy in God, wrought reſolutions of obedience in himmPſal. 23. ult.. 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 ſoule nPſal. 43. ult.&c. I thought, ſaith he, I would confeſſe my tranſgreſſions unto the Lord, and I did confeſſe themoPſal. 32.5. I will meditate on thy precepts: and what upſhot will you drive it to? I will have reſpect, ſaith he, to thy wayes pPſal. 119.15, 16. 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. Ʋſe 3. Exhortation. Settle the ſoundneſſe of your Sanctification, by the goodneſſe of your thoughts; motives thereunto.
THirdly, this point ſerves for Exhortation: and ſo it calls upon us all, to make our ſanctification ſure to our ſelves by this infallible ſigne: Ʋſe 3 to approve out ſelver men truely fearing God by this character of a Chriſtian, this thinking upon Gods Name.Motives.
A ſubject (if you look for motives) for the excellency of it (firſt) wo thy of your beſt thoughts; and ſuch as will perfect and transforme you dayly into the ſame image of his, from glory to glory q2 Cor. 3 ult.: cauſing you to ſhine as the pearle, which being often beaten upon by the Sun-beames, becomes at length lightſome & radiant as the Sun it ſelf. By walking much in the hot Sun men gather blakneſſe: but there is a gliſtering luſter ſet upon their hearts and faces, that (with Moſes) aſcend up into the mount of God, and behold his gloryrExod. 34.29: That take a turn or two every day upon Mount Tabor, and contemplate his beauty and brightneſſeſMath. 17.2. Theſe get ſuch an excellency of experimentall wiſdome hereby, as makes their faces ſhinetEccleſ. 8.1… valere eſt philoſophari, inquit Seneca: Ego verò dixerim valere eſt meditari eloquia divina. Horum meditatio valetudo mea, vita mea. Scultet: Obſerv: in Marc., and their lives Angelicall.
Secondly for the ſweetneſſe and pleaſure of it, who would not wiſh himſelf an Anchoret pent up in the voluntary priſon-wales of Divine meditation? David met with marrow and fatneſſe, hony, and hony-comb, ſurpaſſing delight and cordiall comfort in his heavenly exerciſe: For, in the multitude of my perplext thoughts within me, thy comforts refreſh my ſoule uPſal. 94.19. How precious are thy thoughts unto me O God xPſal. 139.17&c. And Moſes after forty dayes converſe with God in the mount (where he had been rapt and raviſhed in ſpirit all the while) was ſo little ſatisfied therewithall, that he preſently after he came down againe, maketh a new motion: I beſeech thee O Lord, ſhew me thy Glory yExod. 33.18. Indeed this Divine meditation is a very heaven upon earth, a beginning of that beatifical viſion, a hanſell of heavens happineſſe, an having of one foot already in the porch of Paradiſe, a very foretaſt of eternll life. It is none other to the Saints then as the fiery Charret was to Elias: for by it men are tranſported from earth to heaven in their ſpirits, to have their converſation above, and to be ſo far raviſhed ſometimes in their thinking upon Gods Name, as that they know not thoſe things that are before them*Auguſtinus dum ſanctae Trinitatis myſterium ſolus in cubiculo ſedens contemplatur, ita à ſeipſo abſceſſerat, ut à muliere quae illum conſulere cupiebat ſaepius interpellatus, nihil reſponderet, imò ne reſpiceret quidem: mulier denique quia ſe contemptam putavit, abiret triſtis. Marul. lib. 2. cap. 4. & Sab. lib. 2. cap. 6., minde not thoſe perſons that are about them. But being in the body are carried, as it were, out of the bodyzMat. 17.4, and ſo far loſt in the endleſſe maze of ſpirituall raviſhments, that they could almoſt wiſh with Peter ſtill to be therezMat. 17.4, that they cannot well tell, with Paul, whether they are in the fleſh, or out of the fleſh a2 Cor. 12.3: this only they can tell, that they ſee unſpeakable excellencies, taſt incomparable ſweetneſſes, in that good name of his, ſuch as no tongue of men or Angels is able to expreſſe.
Thirdly, as it is pleaſant, ſo it is profitable, and that 1. to others: for meditation makes a full man, and fit for Chriſtian conference; which is nothing elſe but the cloathing of our mentall conceptions, with ſuitable expreſſions*Verbaq, proviſam rem &c. Hor.. 2. to our ſelves: and firſt, for the avoyding of evill meditaion upon God and his name, awakeneth the drowſy heart, weeds out inward corruptions, prevents the intruſion of trifling fancies, deceitfull dreams, vain hopes, carnall fears, foul and fleſhly luſts, which elſe will muſter and ſwarm in the beſt heart like the flyes of Egypt; Leaves the devill no room, for his black, and blaſphemous ſuggeſtions and injections: defeats the world that wily adverſary, which elſe will be ready to catch us up and defile our hearts with ſpirituall fornication: if, Dinah-like, ſhe finde them roving. And ſecondly, for furtherance in good it is many wayes profitable: for hereby we ſhall get intimate acquaintance with God the fountain of goodneſſe, grow up in grace, and in the knowledge of our Lord Jeſus Chriſt b2 Pet. 3.17, (which is the ground-work of all true religion, and is therefore by a ſpecialty called Theology *As St. Iohn and after him Greg. Nazianzen foreign.:) attain to a great meaſure of ſpirituall wiſdome and holineſſe above our ancients:cPſ. 119.97, 98 treacherous enemies: prove tall chriſtians, expert chriſtians, full of all goodneſſe, filled with all knowledge dRom. 15.: not without a comunication of Chriſts ſecrets, even to have the minde of Chriſt e1 Cor. 2. ult.&c.
Laſtly, is is alſo neceſſary: both in regard of God, and our ſelves. For God firſt, he calls for it, requires a Thought-worſhip, a ſervice of the ſpirit: for why? himſelf
Firſt, is a ſpiritfIoh. 4., and every one requires to be ſerved like himſelf.
Secondly, he gave us theſe ſpirits, endued us with reaſonable ſoules, with thinking faculties, that we might return them upon him again, by thinking induſtriouſly upon his Nameg2 Cor. 6.20.
Thirdly, he upholds mans minde in its thought and workings, for in him we move, with the motions of the minde no leſſe than of the bodyhAct. 17.28.
Fourthly, he will account with us for our thoughts, as his precious talentsiEccleſ. 9.11 & 12. ult. Rom. 2.15..
Fiftly, he will reward us for the right managing of them, as he did David k2 Sam. 7.16. the prodigalllLuc. 15 18, and theſe good people in the text.
Secondly, in reſpect of our ſelves this duty is neceſſary: Thoughts are the principles of ActionmPro. 4.23. Cogitation is the fountain of all both communication and converſation; cauſing the current of both to run either muddy or clear according to its ſelf. For this is the manner and method of it, as the learned have well obſerved. Thoughts tickle andexcite the affections, firſt, which kindle upon a thought, as tinder upon a ſpark. Theſe ſtirr and carry the will, as winds do the ſhip: The will, as a Queen, commandeth all the inferiour powers to execute what the thoghts have ſuggeſted, the affections ſeconded, and her ſelf accepted: And is there not a juſt neceſſity then of well-imploying the thoughts?
SECT. VIII. Directions. 1. For the matter of good meditations.
BUt becauſe he that exhorts to a duty, and directs not how to do it, is as he that ſnuffs a lamp, and powrs not in oyle to maintain it: let us lay down certain Rules and directions for 1. the Matter. 2. Manner. 3. Meaſure. 4. Means of better performing this piece of Gods ſervice, and part of our duty.
For the Matter, firſt, of our beſt thoughts, it muſt be Gods holy Name (according to the text.) A little word, but of large extent, and very comprehenſive. For beſides that it ſignifies Gods ſelf (as is above ſaid) it noteth out alſo 1. all that is or can be known concerning God by the reaſonable creatour*Rom. 1.19 foreign.: ſuch as are his eſſentiall 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, Wiſdome, Power, Holineſſe, Juſtice, Goodneſſe, &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 beleevenPhilip. 3.12 Crediſe vult Deus, non examinari, non judicari. Aug. Our ſafeſt eloquence concerning God is our ſilence, Hooker. Deus ſphaera eſt, cujus centrum ubi que peripheria nuſquam Empedocles.: 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 wiſdome 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 every where without place, contayning all things, and yet ſuſtayn'd of nothing. And here the well is deep, and we want a bucketoJoh. 4.11. A wiſe ignorance therefore, in theſe high points, is better then a fooliſh wiſdome. It is ſufficient here that we be of Gods Court, thogh we be not of his Councel*We canſee but his backparts and live: and we need ſee no more, that we may live..
But ſecondly, Gods 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 pAct. 17 27. foreign, (as the Apoſtle ſpeaketh) in the dark, or rather, he is made viſible qRom. 1.20 foreign. We cannot ſee the Sun in rota, as the School-men ſpeak, that is, in the eircle wherein it runs, but only the beams of it: No more can we ſee God in his eſſence: you may ſee him in his word, in his works &c. Preſton of Gods Attributes., 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 generall works of God, remember to taſt the ſweetneſſe of God in the creature, and to delight thy ſelf more in a ſpirituall, then in a naturall uſe of the ſame.
Secondly, thoſe works are Gods 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 dayes of our lives, nay as long as the dayes of heaven ſhall laſt, as that Martyr once ſaid. Theſe are the works of God: Secondly his wordrAct. 9.15 Mal. 1.9, 7, 11, 12 Micah. 4.5 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 ſProv. 14.22.
SECT. IX. 2. For the manner of doing this duty well, both for ſubſtance and circumſtance.
BUt then ſecondly ſee as wel to the manner as matter of your meditaion. For it is the manner that makes or marrs every action of religion: and as a good garment may be marr'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, concerne 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 evill heart of unbeleef to depart away from the living God tHeb. 3.12. But beſides a continuall care of keeping alwayes a good conſcience, and communion with God, and of rayſing up the heart by occaſionall meditation, taken up from matters ever where occurring and offering themſelves to our ſenſes, that may minde us of God (as the ſpirituall mans fire will ever be aſpiring, Nehemiah uNeh. 2.2, 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 Gods Name on ſett 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 diſtractionx1 Cor. 7 foreign.. 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 ſupernaturall heavenly thingsyProv. 24.7, he labours therefore (all he can) by outward objects to diſtract and divide*Divide & regna. Machia. Anima diſperſa fit minor. the faculties of the ſoul by uncomely motions, and impertinent thoughts: ſo to ſlaken the earneſtneſſe of our affections, and bereave us, if poſſible, of the benefit of our beſt meditations. Retire we therefore into ſome ſecret place, whenſoever wee would meditate. Peter did it upon the leadszActs 10.9, Iſaac in the fieldaGen. 24 63, David in his cloſetbPſal. 4.4, Jacob upon the high-way to Meſopotamia cGen. 21.12, 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 faſtning all ſuch thereunto as duely meditated, that they may bee tranſported unto bliſſe eternall.
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 thy ſelf in the Lord dPſal. 37.4 Virtus nolentium nulla eſt., 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 ſoberlyeRom. 12.3 foreign. Qui ſcrutatur majeſtatem, opprimetur à gloria Aug., not prying into Gods ſecrets further then hee hath revealed them: leſt ye loſe your ſelves in the ſearch, and be ſwallowed up in a maze, or whirl-pool of errours and hereſies.
Thirdly, do it ſpiritually, without framing any groſſe image of God in our mindes, or repreſenting him by the ſimilitude of any creature in our hearts; for his is idolatry. OnelyOnly this may help our underſtandings much: when we think of God, to conceive that God is in Chriſt (that expreſſe image of his Fathers perſonfHeb. 13. foreign) and there we may finde firme footing for our fickle thoughts. He is that ladder of aſcenſiongJoh 3.13, by which we may climb ſafely up to God; whileſt we fix the eye of our minds upon his humane nature: in which the Godhead dwelleth bodily hColoſ. 2.9 foreign. Wee may not ſet before our eyes Chriſtman, and ſo worſhip without any more ado: but if we conceive of the Man-Chriſt, and then worſhip that God-head that dwelleth in him, we do right: and beſides we attain to a point further, which is, to conceive of God in Chriſt. Bifield on 1 Pet. 2. pag. 530., 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 minde, that humane 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 NameiDent. 28.58, by our ſlubbering ſervices: as thoſe greaſie prieſts did in the beginning of this prophecykMal. 1.8, whiles they thought any thing good enough for God. But undertake we this duty with trembling hearts, and wel-compoſed affections, coming into his dreadfull 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 dreadfull among the Heathen. ib.Verſe ult.
Laſtly, do it conſtantly, never going off, nor giving over the holy matter of our meditation (whatever it be) till wee have made ſomewhat of it; till it bee form'd and ſeated in our hearts, till it be well diſgeſted, and improved for practiſe. 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 lHoſ. 6.3, ſaith the Prophet.
SECT. X. Directions about the meaſure of divine Meditation: where is ſhewed how men offend 5. wayes in thinking on earthly things.
HItherto the manner of our thinking upon Gods Name. The meaſure follows; and that muſt be modus ſine modo: For the generall, it muſt be without meaſure*Cum Cypri… no modum eſſe putemus in pictate nullum tenere modum. Quocunq, tempore non cogitaveris Deum, puta tempus illud amiſiſſe. Caſarius monit. 2. c. 3. Omne tempus, quo de Deo non cogitaſti, cogita te perdidiſſe, Bernardus, Magit Dei meminiſſe debemus quam reſpirate. Heidfield.. 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 Commandement, yea this is that firſt and great Commandement of the Law, Thou ſhalt love the Lord thy God with all thy heart, with all, &c.
Not, but that it is lawfull to think alſo of other neceſſary buſineſſes in their due place and ſeaſon: but te offence 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 mPſal. 139 18, ſaith he. And by Eſay, With my ſoul have I deſired thee in the night, yea with my ſpirit within me will I ſeek thee early nEſay 26.9. That rule of our Saviour is generall, and holds here, Seek ye firſt the kingdome of God oMat. 6.33, &c. 2. Unſeaſonably, at prohibited times, as on the Lords daypEſay 58.13, and in the Interim of divine duties any day*Hoc age. Gel.: for then to give way to earthly thoughts, is to commit dalliance with ſtrangers before Gods face: yea to think of the beſt things out of ſeaſon, when the duty in hand calls for the whole heart, is ſinfull: and in that caſe we muſt anſwer the tempter, as Huſhai did Ahitophel, Thy counſell is not good at this time q2 Sam. 17.7. 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 waight upon them (as it were:) as David did, when he had gotten him upon his mount, and ſaid, He ſhould never be moved rPſal. 30.6, 7, and as Job, when flouriſhing and ſwimming in all abundance of wealth and eaſe, hee made no other reckoning but to die in his neſt ſJob 29 18. 4. Sollicitouſly, diſtruſtfully, anxiouſly, when (Martha-like) we trouble our heads about many thingstLuke 10.4 foreign., and turmoil our ſpirits, with fretting, vexing, carking, and corroding cares, and thougts of the things of this life, contrary to that Evangelicall precept, Take no thoughts u, and again, In nothing be carefull xPh lip. 4.6. 5. Needleſly, endleſly, and ſuperfluouſly; laying out far more thoughts upon theſe earthly things then the matter amounts to Live not in carefull ſuſpence yLuke 12.29 foreign.The word ſounds thus much, Hang not like Meteors, make no tedious and ſuperfluous diſcourſes in the air. It notes out the covetous perſons endleſſe framing of projects, and toſſing of thougts, this way, and that way, and every way, for the compaſſing of his greedy deſires, and worldy deſignes. But do not you ſo, ſaith our Saviour: rather be paring off ſuperfluities this way, and contract your thoughts into as narrow a compaſſe as may bez1 Cor 7.29 Zacheus converted prefac. Illuminati ſtamunt opud ſe nil agendum ſeri… in tota vita prater caeleſtia, reliqua obiter: Rolloc: in Ioh. 4.32. It is enough to look at the world ſlightly, aloof off, and out at eyes end, as it were: the main waight 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 eate and drink, and ſleep eternall life.
Whom that you may expreſſe, and imitate, harken laſtly, to the means of thinking fruitfully upon Gods Name. Theſe are two. 1. Shun the hinderance, 2. Uſe the helps to this duty.
SECT. XI. Directions to the means of fruitfull thinking on Gods holy Name: where 4. hindrances to be avoided, and 7. helps to be uſe.
THe hinderances are 1. pride and conceitedneſſe of a ſufficiency in our ſelves to conceive of God, or think of any thing elſe that's good, to good purpoſea2 Cor. 3.5 God imparts his ſecrets to none ſuchbPſal. 25.9, but leaves them commonly to dote and buſy their brains about queſtions, or vain diſputations that tend to nothing but ſtrife and oſtentationc1 Tim. 6.4, 5.
2. Paſſion, He that is haſty of ſpirit, well he may exalt folly dProv. 14.26, ſaith Solomon, but he ſhal 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 wilfull continuance in any known wickedneſſe. For the pure in heart only ſee God eMat. 5.7; ſith 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 f1 Ioh. 3.3. But as black can take no other dye: ſo an impenitent heart is uncapable of divine contemplationg2 Tim. 3.6.
4. Laſtly, Earthly-mindedneſſe: this diſtracts and divides the heart, and indiſpoſeth it to thinking upon God and goodneſſeh1 Cor. 7.31, 32.: Indeed it eateth out the very heart of goodneſſe, by eating all goodneſſe out of the heart. It cauſeth that a man cannot care for the thing of the Lord, ilb.. minde and affect the things abovekColoſ. 3.1, 2, have our converſation in heaven, attend upon the Lord without diſtraction: for who can ſerve two maſters &c? Remove the hinderances firſt, rid thy heart of theſe evill gueſts. And this done, make uſe of the following helps.
Fiſt, Accuſtome your ſelves to awak with God, and forget not to begin the day with thoughts of him and his mercyes renewed upon you ever morning lLam. 3.23every moment. This will ſweetly ſeaſon and ſupply the ſoul, putting it into an happy and hevenly temper for the whole day following: as it did Davids mPſ. 108.1, 2, 3. 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 ſweetnProv. 3.21, 24, 25 and ſecureoPro 6.21, 22 Chriſtian courſeau. Ars artium eſt regimen animarum Greg: in Paſtor., and your heart in better plight whenſoever you awake. He that thus raketh up his fire ore-night, ſhall finde fire in the morning.
Secondly, keep your hearts with all cuſtody the whole day thorowout. 1. Countergard them continually from corruption within, from infection without: eſpecially that which is drawn from thoſe three poiſonous objects, mentioned by St. Iohn, The luſt of the fleſh, the luſt of the eyes and the pride of life p1 Ioh. 2.16: that is, pleaſure, profit, and preferment the worldly mans 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 turn'd up in a wide field, tat cannot be taken when he ſhould be ſadled. 2. Be often elevating, and winding up your hearts as the weights of a clock, that bear downwards naturaly, and are yet drawn lower by the ſin that doth ſo eaſily ſurround qHeb. 12. foreign begirteth us.and oppreſſe us as a talent of leadrZach. 5.8: Ʋnto thee O Lord do I lift up my ſoul, ſaith David ſPſal. 25.1, and Nehemiah was often darting up ſome good deſire to God, whatſoever his emplyment, was. And our civill converſation alſo is in heaven tPhilip. 3.20 foreign. Prov. 15.24 The godly ma… goeth an higher way then his neighbour even in the common buſineſſe of this life. Quicquid judet dicere, pudet et cogitare. Eſt tutiſſimum & perjecium ut aſſueſcat animus ſollicita ſemper & pervigili cuſtodia diſcernere cogitationes ſuas, & ad primum animi motum vel probare, vel reprobare quod cogitat: vel bonas cogitationes a lat, vel ſtatim malas extinguat. Hier: in Epiſt: ad Demetriad: mens non ceſſat parere cogitationes: tu autem malas evelle, bonas excole. Chryſoſt. Dum in cogitatione voluptas non reprimitur, etiam in actione dominatur., ſaith Paul: we exerciſe our generall callings in our particular, and go about our earthly buſineſſes with heavenly minds uſing common things as a ſtirrop to mount us up to things of an higher ſtraine, 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 ſinfull 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 mans 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 domeſticall Audit, cheriſh the good, check the bad, let them have the law if they be extravagants. Remember that an evill 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 themuMat. 6.21.
Fiftly, greaten your love to God and goodneſſe: 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 xPſ. 119.97. But eſpecially, love to be Gods ſervants on the ſabbath day yEſay 56.6.; 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 wandrings, and wofull triſling out our golden hours in idle and evill thoughts comes (much-what) from our cuſtomary and carnall keeping of Gods holy-dayzEſay 58.13.
Sixtly, exerciſe your ſelves in the word of life: be ſwift to hear and … Gods holy word. Search and ſtudy the ſcripturesaIoh. 5.39. Theſe will 1. free the heart from impure luſts. Wherewithal ſhall a young man (one that is in the heat of his paſſions) cleanſe his way bPſal. 119.9 foreign, or rub off his filth? (It is a metaphor from glaſſe, which though rub'd never ſo clean, will ſoon gather duſt again.) Anſwer is made there, by taking heed thereto accrding to thy word. 2. It will fill the head with good notions of God, and his nature, his word, and his works &c.*Hieronymus de Nepot: vit. cum aſſiduâ lectione & meditatione diuturnâ, pectus ſuum bibliothecam chriſti effeciſſe. Cogitationes innumerae ſunt uno die: cas quis colliget, quis corriget? quis reprimet, quis exprimet? Sphinx philoſ., ſo that no rome ſhall be left for worſe thoughts, which elſe will be ſtirring. For the thoughts of a man are never idle, as ye know, ſave when he ſleeps; nor then many times; but are like a mill that turns round unceſſantly, while it hath water, and if it want other griſt, will grind and grate upon it ſelf.
Laſtly, (to ſett all the former awork) add hearty prayer to him that is both the heart-maker, and heart-mender too. Pray him to make the meditations of our hearts ever acceptable in his ſight cPſal. 19.: and when we are in a good frame, to keep it ever in the imagination of the thoughts of our hearts, and to prepare our hearts unto himſelf d1 Chron. 19.18., as David beggs in the behalf of his people. Pray him to open your underſtandings, to ſanctify your wills and affections, to raiſe up and raviſh your hearts, to fix your quickſilver as one ſpeaks; that is in meditating upon good things to grant you ſtrength of memory, ſtedfaſtneſſe of imagination, ſta…edneſſe of minde, ſharpneſſe of conceit, ſoundneſſe of judgement, and all other neceſſary gifts and abilities, that ye may ſo meditate upon Gods precepts, that withall ye may have reſpect to his wayes ePſal. 119, 15, 16..
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 fGal. 6.16. For, Do they not erre that deviſe evill? but to them that think upon good things ſhall be mercy and truth gProv. 14.28. Mercy and truth be with youh2 Sam. 15.20 Amen.
The Righteous mans Recompence. OR, GODS JEWELS MARKT AND MADE UP, FROM MENS MISUSAGES.
The Text: MALACHI 3.17.
And they ſhall be mine, ſaith the Lord of Hoſts, in that day when I make up my Jewels: And I will ſpare them as a man ſpareth his own ſonne that ſerveth him.