An exposition by way of supplement, on the fourth, fifth, sixth, seventh, eighth and ninth chapters of the prophecy of Amos where you have the text fully explained ... : together with a confutation of Dr. Holmes, and Sir Henry Vane, in the end of the commentary / by Tho. Hall ...

VERSE 13.

For loe, he that formeth the Mountains, and createth the Winds, and declareth unto man what is his thought; that maketh the morning darkness, and treadeth upon the high places of the earth; the Lord, the God of Hosts is his name.

IN the precedent Verse the Lord seeks to draw his People to himself by Mercies, he mindes them of his Covenant, and tells them they were his Israel still, and therefore they ought not to stand it out against him, but speedily submit them∣selves, and meet their God with intreaties of peace, who was still ready to receive them. But least this should not work upon such indurate Sinners, the Prophet comes in this Verse to proclaime Gods Majesty, Omnipotence, Omniscience, &c. The better to affect and awaken these drowsie ones, and to make them fear; We have here a multiplicity and heap of excellent Titles given to God; for the bare naming of God is little regarded by most men, but when the Transcen∣dent Excellencies of God, shall in variety of words, bee set forth to the life unto us, this strikes an awe and reverence in our hearts. In the words we have,

• 1 An elegant description of the glorious Majesty of God, set forth in state and solemnity, by Six Royalties.
• 2 Here is the note of Attention, Loe, or behold, q. d. doe not lightly pass over this, but deeply ponder, and dili∣gently consider, the Power, and Majesty of this great God, with whom thou hast to doe.
• 3 Here is the reason of this glorious description of God, included in the Particle For, for hee that formeth the Moun∣tains, and creates the Winds, &c. It is he that is marching in fury against thee, who is a consuming Fire, whose Power

• and Majesty thou art not able to resist; and therefore beware of provoking him to wrath against thee, by thy impeniten••, for Quot tituli, tot ora; all these Titles, and Elogies, are as ••o many mouthes to call upon us, to fear the Lord, and to turn unto him. As first, It is he that formeth the mighty and the massie Mountains; therefore fear him, and turn unto him. 2. It is he that by his Almighty power creates the fierce and terrible Winds, therefore fear him, and turn unto him. 3. It is he that searcheth the heart, and trieth the reins, therefore dissemble not with him, but truly and totally turn unto him. 4. He can turn the light into darkness,* 1.1 and thy joy into sor∣row, therefore fear to offend him, and prepare to meet him. 5. He is the most High, having the Heaven for his Throne, and the Earth for his foot-stool; therefore beware of provo∣king him, and return unto him. 6. He is the Lord of Hosts, and can arme all the Powers in Heaven, and Earth, and Hell against thee, therefore resist him not, but speedily prepare to meet him, with intreaties of peace, before his wrath surprize thee, and it be too late.

This Verse is a Mine full of rich Treasures, I shall there∣fore dig for them.

1 He forme••h the Mountains. They were not cast up by Noahs Floud (as some weakly have imagined) but are here expresly said to be formed, and framed by the most wise God, for the benefit and ornament of the Universe. God made them out of the rude Mass, and confused Chaos of earth, when he gathered the Waters into one place, and the dry land appeared, Gen. 1.9. and it is apparent, that the Moun∣tains were in being before Noahs Floud, for it is said, that all the high Mountains were covered with waters (Gen. 7.19.) they were then in being, before they are said to be fixed, and setled by God (Prov. 8.25.) and framed in weight and measure by him, Isa. 40.12. He hath made the Mountains strong and stable, high and unmoveable, for his own glory, (Psal. 148.5, 9.) and the good of Mankind. (Psal. 65.5.) By the Mountains the violence of the Winds are broken, and kept from hurting us, and so they are for Muniment. By them the Universe is adorned, and made more glorious and wonderful, and so they are for Ornament. By them the Val∣lies are kept warm, and inriched, by them they are watered

with Springs, and showers that run down from them (Iob 24.8. Psal. 104.10.) To them men run for shelter and defence in times of trouble, Psal. 11.1. Iosh. 2.16. Matth. 24.16. Heb. 11.38. By them Cities are defended under God, against their enemies, Psal. 125.2. upon them growes Grass for the sheep, and beasts of the field, and here they feed, Iob 39.8. Psal. 50.11. & 148.9. Isa. 18.6. Here many Treasures of Mettals and Minerals, of Lead, Iron, Brass, Stone, Silver, Gold, &c. are hid, Deut. 8.9.

This should make us, 1. Love the Lord, who hath so curiously formed, and framed the Universe for the good of man.

2 It should make us fear to offend him, who by his Al∣mighty Power hath created these mighty, massie Mountains, and before whom they tremble, and melt like Wax. These obey God, and praise him in their kind (Isa. 44.23.) and if the Lord of these Mountains be against us, no Mountaine can fence or shelter us, Ier. 3.23. Ezek. 38.20. A due apprehension of Gods Majesty, will make us perform all our Duties with fear and reverence, Psal. 2.11. Heb. 12.29. We should take shame to our selves, for our hardness of heart, and great insensibleness, when we consider, how the Mountains, and inanimate Creatures tremble at his presence; how much more when he is angry; and if these be overthrown by God in his anger, Iob. 9.5. & 28.9. much more shall wicked men, those metaphorical Mountains, which exalt themselves against God, and his wayes, bee overturned by him, Isa. 64.1. Zach. 4.7.

2 Hee createth the Wind. This is the second Prerogative Royal of the great God. By creating the Mountains and the Wind, two mighty things (under which Synecdochically are comprehended the other Works of God) the Prophet sets forth Gods Omnipotency, for it would have been too much to have enumerated all the rest of God glorious VVorks, and therefore he pitcheth on some chief ones, and leaves us to conclude of the rest. Before he had spoken of the creating of the Mountains, now he comes to speak of the VVinds, which arise (as some conceive) out of those Mountains. These two differ in nature, for the one is gross and unmoveable, but the VVinds are of an airie, thin substance, which cannot be seen;

and yet such is their power that they toss the Seas, overthrow the strongest Trees, cast down Houses, yea and overturne Mountains, when these VVinds are shut up in their bowels. The word Ruach is Homonymous,* 1.2 and hath various significa∣tions, which hath bred various Lections, and various inter∣pretations.

1 Some read it thus, he createth the Soul or Spirit. Calvin conceives that the Prophet speaks of the spirit of man, though he excludes not the VVind, and his reason is because of that which follows, viz. The shewing to man his thoughts. But if this way of reasoning were valid,* 1.3 we may better say (Salva semper reverentia tanto viro dignissima) that he speaks of the Natural VVinds, because immediately before he spake of the Mountains, from whence Philosophers conceive that these VVinds proceed, and the word Ruach is oft put for the Na∣tural VVinds; as Exod. 10.13, 19. & 15.10. * 1.4 Iob 28.25.

2 The Socinians and their followers take this word for a Spirit, and that Spirit to be the Holy Ghost; this they doe to destroy the Deity of the Holy Ghost. See here what windy, idle, addle conceits Hereticks have, and what feeble, sandy foundations they build upon; they catch at any chrotchet which may please their humours: For it is plaine here that the Prophet speaks of the created VVind, or if they will needs read it Spirit, yet it is a created Spirit, Hee createth Ruach the Wind, or the Spirit. But the Holy Ghost is not made or Created, but proceedeth from the Father, and the Son, and is God blessed for ever; as is * 1.5 abundantly proved by o∣thers.

As for the Natural causes of the VVind, Philosophers dif∣fer; Some conceive that the Sun drawing up Vapours and Ex∣halations, and they falling down again by violence, become Winds by the coldness of the middle region.

2 Others conceive, that the aire being pent up in the Vaults and Caves of the earth, having a vent doe break forth,

and so spread into Winds, and for this they bring Psal. 135.7. Ier. 10.13. & 51.16. Hee causeth the Vapours to ascend from the ends of the earth, he maketh Lightning for the rain, and bringeth the wind out of his treasuries;* 1.6 That is, say they, out of his Vaults and Concavities, wherein it is kept as in a Treasury. But God himself, who hath made the Wind, tells us plain∣ly, that we know not whence it comes, nor whither it goes, Ioh. 3.7. we may therefore well be ignorant of that, which God in his wisdome hath hidden from us. An humble igno∣rance in deep Mysteries, whether Natural, or Supernatural; whether in the works, or the Word of God, is better and safer than proud curiosity.

VVe have many Reasons to bless God for the Wind. It is indeed a common Blessing, but yet we could not live with∣out it.

• 1 If the Aire be thick, dark, and unwholsome, the VVind cleareth and purgeth the aire for the health of our Bodies, and for the preservation of the Creatures. They dispel noysome Va∣pours, and therefore are called Scopae mundi, the worlds Bee∣soms, with which God sweeps his great House, the world.
• 2 If we want Rain, the Winds carry the Clouds, and bring us rain; at the Prayers of Elijah, after three years drought, the Heavens were darkned with Clouds and Wind, whence came a great rain, 1 King. 18.45.
• 3 They cool the Aire in the heat of Summer, and help to refresh us.
• 4 They help our Ships to sayl, and bring Commodities from all Nations to us; and help our Mills to grind our Corn.
• 5 They serve for the Miraculous help of Gods Church and People. When the Lord had brought Israel by a strong hand out of Aegypt, hee caused the Sea to goe back by a strong East-wind, and made the Sea dry land for his people to pass thorough, Exod. 14.21.
• 6 They help to execute Gods Iudgements on the wicked. VVith an East-wind the Lord brought Locusts, and Gras∣hoppers on Aegypt to devour their fruit (Exod. 10.13, 19) and by a VVest-wind hee drove them away again. Theodosius praying against his enemies, the winds brought

• back the enemies Arrowes on their owne heads, which made Claudian cry,

  O nimium dilecte Deo, cui militat aether, Et conjurati veniunt ad classica venti!

  Ascribe not then great VVinds to Conjurers, Witches, De∣vils, &c. The Winds are Gods servants, and doe readily o∣bey his commands (Psal. 148.8. Matth. 8.26.) and not the Devils. Satan without Gods leave cannot raise so much wind as will toss a feather. He could doe nothing in this kind against Iob, till he had a Commission from God, Iob 1.16, 19.

3 This is not all, for the Prophet descends to man, and tells us, that since God made him, he also can tell him his thoughts, meditations, and purposes. He can tell what Language men have in their hearts, and what they talk with∣in themselves, as the rich fool did, Luke 12.17. Our words are not so intelligible to men, as our thoughts are to God. Christ knew what was in man, hee knew their thoughts (Ioh. 2. ult. and therefore he answered his enemies many times, not according to their words, but according to their thoughts, Matth. 8.20. yea God knows our thoughts before we think them, and our conceits before we conceive them, hee under∣stands them afarre off, Psal 139.2. he being intimo nostro intimior, nearer to us than our flesh is to our bones; hee knowes our thoughts in Posse from all eternity; so great is his Omniscience! As a man that knoweth what Roots he hath in his Garden, though there be no flower appearing, yet he can say, when the Spring comes, this and this will come up. So it is here, God knowes our frames, our Principles, our Projects, and what the issue will be, nothing is hid from his All-seeing eye. The words are diversly read.

1 Some refer the Affix to God, thus, Hee declareth to man his owne mind and meditation, and tells him what hee intends to doe (Esay 41.26. Amos 3.7.) thus he revealed his mind to Abraham before hee would destroy Sodome, and Christ reveals his secrets to his Disciples, Iohn 15.15.

2 The Septuagint mistaking the Original, read it thus,

He declareth unto man his Christ, Meshicho, Christum, vel Unctum suum; but the word is * 1.7 Masecho, what is his thought. But the proper scope of the Text, is to convince the Is∣raelites, that they had not to doe with men, but with the Omnisci∣ent God, who searcheth the heart, and trieth the reins, and knoweth the hidden things of man, even the most secret turnings and windings, ploddings and purposes of the Soul, so as he cannot be deceived, neither will he be mocked. A man may know much by himself, but God knowes more; our Consciences may accuse us of some things, but God is greater than our Consciences, and knoweth all things.

Q. But how doth God declare unto man his Thoughts?

Ans. Divers wayes. 1. Sometimes he discovers and dis∣appoints the most secret aymes, and intentions of men, and so makes their thoughts visible to the world.

2 By his Ministers, they opening the Word of God, which is a Soul-searching Word, doe discover to men the thoughts, and intents of their hearts, Heb. 4.12.

3 Sometimes without the Word, God by his Spirit checks men, and convinceth the Conscience of the vanity, and sinful imaginations which are in them.

He maketh the morning darkness.

The Prophet goes on still to shew the Almighty Power of God, who can turn the brightest morning into dreadful dark∣ness, and the most glorious day into a dismal night. If he be angry:* 1.8 he can make the morning not only dark, but darkness it self in the Abstract; that is, exceeding dark.

2 Others read the words thus, He maketh the morning and the darkness; that is, he maketh both Day and Night. God shews his Power, not only in creating the World, but also in gover∣ning the whole course of Nature continually, exactly order∣ing the Vicissitude and change of Day and Night. It is he that makes the Light and the Darkness, in the morning he makes the light to arise out of darkness; and in the evening he makes the darkness to follow the light. This sense is good. But the first I look upon as most genuine from the text.

Hee treadeth upon the high places of the earth. This is true, both in a Literal, and in a Metaphorical sense.

1 Take the words Literally for the highest Hills, and the lofty things of the World, even these are subject unto God, and lye at his feet; he treads upon all worldly glory and excel∣lency. As Heaven is his Throne, so the Earth, even the highest places of the earth are his foot-stool. Hee treads upon high Mountains, high Buildings, high Fortifications and walled Ci∣ties,* 1.9 all which are comprehended under the name of High places (Deut. 32.13.) these hee turns upside down, when ever pleaseth him. This is the most proper sense. But take it Metaphorically, either for the high places of the earth, where * 1.10 Altars were erected to Idols (as Numb. 33.52. 2 Chron. 11.15. & 33.3. Ier. 32.35. Ezek. 16.16.) even these will God tread upon and de∣stroy, Levit. 26.30.

2 If you take it for the high and lofty of the earth, even these Gods hand doth reach,* 1.11 yea and his feet tread upon. Hee makes the proud of the earth his foot-stool, Psal. 110.1. though they be high, yet he will make them know, that there is an higher than they, Eccles. 5.8. though they bee mighty, yet they shall know, that there is one who is Almighty, who pulls down the mighty from their seats, and is terrible even to the Kings of the earth, Psal. 76.12. Esay. 2.10. Luke 1.52. Now though the literal sense bee here principally inten∣ded, yet the Mystical and Metaphorical sense would not be excluded.

Q. But who is it that doth these great and glorious things?

A. The Prophet tells you, it is Iehovah the God of Hosts, that is his name, a name full of Power, Majesty, and Excel∣lency, and therefore to be reverenced of all his people.

OBSERVATIONS.

1 God is Omnipotent. Creation is a work of Omnipotency, but that is here ascribed to God; it is he that formeth the Mountains, and createth the Winds, and turns Light into darkness, and hath all Creatures at his command, and there∣fore

he must needs be Almighty. Man can make something out of something: but to create the Universe out of nothing, and that by the word of his mouth; this speaks his wonderful Omnipotency, Psal. 33.6, 9. He is able to doe whatsoever he will, Psal. 115.3. yea his Power is beyond his Will, for of stones he could raise up Children unto Abraham, but hee will not, Matth. 3.9. There is nothing too hard for him, no difficulties can hinder him in his working, Iob 4.9. Matth. 19.26. Luke 1.37. Those impossibilities in nature which are the reproach of Physitians, yet are they Gods Cure. The power that is in the Creature is but derivative, and by partici∣pation; but all Power is in God perfectly, eminently, infinite∣ly, and originally.

Fear then to offend him;* 1.12 chuse rather to displease all the world than to displease him: (Ier. 5.21, 22.) they can but kill the body, but he can kill both body and soul, Mat. 10.28. A Tenant, especially if he be a Tenant at will, is afraid of displeasing his Landlord, who can when ever he pleaseth cast him out of all. The men of Tyre and Sidon made peace with Herod, because their Land was nourished by the Kings Land, and he might doe them a displeasure, Acts 12.20. Beleeve and fear his Power now, else you are like ere long to feel it, for though he be slow to anger, yet is he great in power, and will by no means acquit the wicked, Nahum. 1.3.

2 Serve him with fear, and doe all that wee doe to him with the greatest reverence. So did Iob, ch. 40.4. & 42.5. & Esay 6.5. let us readily doe his commands. If he doe but call to any of the Creatures, they stand up together, as ready to execute whatever their great Lord and Master commands them, Esay 48.13. yea so pliant are they to doe his will, that they contradict their owne natures to serve him. Fire de∣scends from Heaven at his command, and the fluent Waters stand as a wall to defend his people, and destroy their ene∣mies; which may shame us out of our rebellion, and dis∣loyalty, when we see how the inferiour Creatures serve him with one consent.

2 It likewise serves for singular comfort, and that many wayes.

1 It may be thou hast great enemies coming against thee, yet remember still, that there is a greater than they. Suppose

Nations, all Nations should come against thee, yet compa∣red to God, they are but as the drop of a busket, nothing, less than nothing, Esay 40.12, &c, & 51.12, 13. Rom. 8.30. There are more with us than are with them; with them is but an arme of flesh, but with us is the Almighty, not as a bare Spectator, but as an Assister, and fighter for us, 2 Chron. 32.7, 8.

2 It may be thou art troubled with strong corruptions, why goe unto this strong God, there is nothing too hard for him. Though thy sins have been habitual, customary, con-natural sins, yet he is the God of Nature, and can change Nature. Though we cannot make a Black-more white, yet hee can, Ier. 13.23 though thy sins have been of a Crimson dye, yet he is able to make them white as Snow, Esay 1.18.

3 Art thou troubled with great tentations, and sad afflictions, yet remember God is Almighty, and can make Medicines of these Poisons; and will in the conclusion turn all to thy good, Rom. 8.28. and therefore be strong in the Lord, and in the power of his might,* 1.13 Ephes. 6.10.

4 It may comfort us against Apostasie. Thou fearest, that thou shalt never be able to hold out; walk humbly with thy God, and then thou needst not fear what Man, or Devil can doe unto thee; for stronger is he that is in us, than he that is in the world,* 1.14 1 Ioh. 4.4. Did we stand by our own strength we were undone, for in his owne strength shall no man bee strong; but we are kept by the mighty Power of God, through faith unto salvation, 1 Pet. 1.5. Though we be weak, yet our Redeemer is strong, Ier. 50.33, 34. and the gates of Hell shall not prevail against us. Let the world rage, the De∣vil roar, and corruption fret, yet God is greater than all, and none shall be able to pull them out of his hand, Ioh. 10.28, 29. He that hath called us hath promised to keep us, he is both a∣ble, and willing to doe it, Esay 42.5, 6.

5 It may comfort us against the fear of death; what though thy Body lye rotting in the Grave, and Worms consume thy flesh, yet God is Almighty, and can raise these vile bodies, and make them like to Christs glorious Body, Phil. 3.21. Though for a time we may lye in the dust, yet the time is at hand, when we shall awake and sing, Esay 26.19. Hee that made all things out of nothing, he can raise us out of some∣thing.

Thy ashes are precious in his sight, and all thy bones are kept by him, yea the very hairs of thy head are num∣bred.

6 It may comfort and assure us,* 1.15 that the Iewes in Gods due time shall be called. Though now they be a scattered, cursed, contemptible people, for their rejecting Christ, yet the Apostle argues from Gods Power, and comforts us with this, that God is able to raise them up again, Rom. 11.23.

2 Obs. The serious consideration of Gods Omnipotency, should move us to meet him by repentance. No wise man will stand it out against a potent enemy, that is far too strong for him. We are all by nature Traytors, and Rebels against God, hee is marching against us in wrath, and wee have no way to help our selves, but to meet him, and humble our selves before him (1 Pet. 5, 6.) imploring his pitty, and his pardon. Hence it is, that the Lord so oft in Scripture, doth set forth to the life his glorious Majesty, and transcendent Soveraignty, (Iob 9. & 36.24. to 33. & cha. 37. & 38. & 39. & 40. E∣say 40.12. to 27. Ier. 10.6, 7. Amos 5.8. & 9.6.) We should not only tremble at Gods Word (Esay 66.2.) but also at the consideration of his glorious Majesty, appearing both in his Works of Creation, and Providence.

3 Obs. It is Gods Prerogative Royal to be the heart-searching God. None can exactly and thoroughly know the heart but he alone, he only is that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Deus cordiscius, the Heart-seeing, and the Heart-searching God, 1 Chron. 28.9. Prov. 17.3. Ier. 17.9, 10. Acts 1.24. & 15.8. Rev. 2.23. Hee knowes all the secret plots and projects, all the tur∣nings and windings of our deceitful souls. Hee knows not on∣ly what is in our hearts at present, but also what hath been, and what will be there, Psal. 139.1, 2. Esay 46.10. The Lord trieth the heart, as the furnace trieth the gold; when Mettals come to bee put into the Furnace, there is a great deal of dross in them, so that the Mettal sometimes can hard∣ly be discerned by the Artificer, till the Furnace hath separa∣ted the dross from the mettal; so the All-seeing eye of God, which is compared to a flaming fire (Revel. 1.14.) search∣eth and separateth good from evil. For,

1 God hath made all hearts, and therefore he must needs know what is in them. They are beasts, and bruitish, that

will not acknowledge this, Psal. 94.8, 9, 10, 11. Every Ar∣tificer knowes best the thing that he hath made; a man that makes a Watch, knowes every wheel of the Watch, and eve∣ry Pin, which another cannot discern. Known to God are all his Works, Acts. 15.18. but the chief of Gods Works is Man, and therefore mans heart must needs be known to him: and if the spirit of man knowes what is in man (Prov. 20.27. 1 Cor. 2.11.) then God who hath made that spirit must much more know what is in man, Ioh. 2.24, 25. & 1 Ioh. 3.20.

2 He takes the wise in their owne Plots, which hee could not doe if he did not know their hearts, Iob 5.13. 1 Cor. 3.19. Of all men God delights to befool the grand Polititians of the World; he takes them in their owne traps; and blowes them up, as it were with their own Gun-powder. As a man that will goe beyond a man in discourse, hee must know the Arguments which he will bring, that so hee may bring other Arguments beyond them; so God out-shoots the Achito∣phels of the World in their owne bow. Haman was a subtile man, and thought he had made all sure, but we know how the Lord turned his Plot upon his owne pate. In the thing wherein he dealt subtilly, and proudly, the Lord was above him, Exod. 18.11. Pharaoh was a subtile Persecutor, yet see how God takes him in his owne Net, Exod. 1.10. hee would work wisely, and will kill all the Male-Children of the Hebrews, yet see how God blasts his Project, for amongst them he saved Moses, yea Pharaohs Daughter shall bring him up at Court, who shall be Pharaohs destruction. Many Poli∣titians walk in the Clouds, as if the Lord should not see them, Psal. 94.7. but they must know, that the Lord is a God of knowledge, and all their actions are weighed by him, 1 Sam, 2.3.

3 God is the Judge of all the World; and this hee could not be, if he did not know the hearts, as well as the acts of men. How should he distribute Rewards and Punishments according to mens demerits, if he knew not the intents and thoughts of their hearts? If God did not search the heart, how many secret sins would goe unpunished, and many secret wrongs done to the godly and innocent man goe unrevenged? The Lord therefore searcheth the heart, that hee may

give to every one according to his works, Ier. 17.9, 10.

Obj. Prov. 25.3. The heart of the King is unsearchable, how then can God search the heart?

A. He speaks in respect of men, God useth many times to endue his Vice-gerents with such depth of wisdome, that it surpasseth the ordinary judgement of Subjects to finde them out; but it doth not surpass Gods knowledge. God could not turn Kings hearts if he knew them not, Prov. 21.1. When we are to deal with a man whose disposition wee are not ac∣quainted withall, we know not what Motives will perswade him; whereas if we have to deal with one that we know, then we know what Motives will perswade him; so the Lord that made the hearts of Kings, he knows how to perswade them, and win upon them.

2 This searching must not be taken properly, but figura∣tively; as for man he must search, and by discourse and go∣ing from one thing to another, labour to finde out a matter; but it is not so with God, who is perfectly wise, and knowes every thing in it self without discoursing, God is all eye. Sup∣pose a mans whole body were an eye, he need not then to turn himself to see things, for he would see on every side; but he that hath but one eye must turn himself about to see things. But God who is all eye, and seeth into the nature of things, needs no turning about to discourse, and so to search out things as we doe; and therefore one said well, Things that are spo∣ken after the manner of men, must be understood according to the Majesty of God.

3 This Metaphor of searching, is taken, 1. Either from Students, who when they come to a hard point, they are put to a great deal of pains to search out the matter before they can know the depth of it. Or, 2. From Refiners, the Lord tries the heart (Prov. 17.3.) not only as a Load-stone, but like a Furnace to separate the gold from the dross; when God comes to search the heart of his Elect, he hath a power beyond all other refiners, for look what is good, hee makes it better, and what is nought hee takes away, and makes it good. He turns the vilest earth into the purest Gold, and the vilest Mettal, a proud heart, he turns into an humble heart. Hee casts a Christ-despising-soul into the Furnace, and it comes out a high-prizing soul of Christ.

Obj. How is it said, that God only knowes and searcheth the hearts of men (1 King. 8.39.) whereas it is said, that a man knows his own heart (1 Cor. 2.11.) yea Samuel could tell Saul all that was in his heart, 1 Sam. 9.19. and if the evil Angels know our hearts, Joh. 13.2. then good Angels much more.

Ans. There is so great a difference between Creatures knowing of the hearts, and the Creators knowledge of them, that ours is nothing in comparison of his.

1 They differ in respect of their Original; God knows the heart of himself, and needs not that any man should tell him, Iohn 2. ult. But Angels and Men know by revelation from God, or revelation from others. Thus God revealed to Samuel, which was Saul, that should bee King of Israel, 1 Sam. 9.15, 17. Thus Elisha knew the covetousness of Ge∣hazi, and Peter the Hipocrisie of Annanias and Sapphira. Thus the good Angels know what is in us by Revelation, and the evil ones by the working of our fancies, they know what will take with us, 1 King. 22.22.

2 In respect of Certainty, we know things but conjectural∣ly, darkly, and by halves; but God knoweth all things exactly, and perfectly; he knowes us better than wee know our selves. Christ knew Peters heart, when hee knew it not himself; and God knew Hazaels heart, when himself could not beleeve the wickedness which was there. Thus hee knowes our thoughts afarre off (Psal. 139.2.) men may see the thoughts of others near hand, when they begin to break out, and bewray themselves in the face and countenance, in gestures, words, and looks; by these we sometimes pump out what is in men, Prov. 20.5. But this is but conjectural, and we are oft deceived, as we see in David, he thought Absoloms purpose had been sincere, in going to fulfill his Vow at He∣bron, and that Achitophel had been a faithful Counsellor. Thus the Disciples took Iudas to be like themselves, and therefore when Christ said, One of you shall betray mee, every one asked, Master, is it I? But God did most certainly know Ab∣soloms Hypocrisie, Achitophels Policy, and Iudas his Treache∣ry. In our thoughts there is the object which we think on, and the impress of it, as it lieth in our fancy; and this the Angels being Spirits may know, and see what is in the fancy. But now to make up a full thought, there must be an act that pas∣seth

on this object, that carrieth with it an Affirmative, or Negative, for an hundred men may think on one and the same object, and yet they may act diversly; now because the mind of man may work several ways on one and the same ob∣ject, the Angels cannot certainly know the hearts of men, which made the Devils Oracles to speak so ambiguously, be∣cause they knew not certainly what should come to pass. But God hath a clear and exact knowledge of all things, and per∣fectly knowes all the turnings and windings, all the imagina∣tions and thoughts of our hearts, whether good or bad, sudden or deliberate, past, present, or to come, Gen. 6.5. Iob 42.2. Psal. 44.21. He knowes our thoughts before we think them, Deut. 31.21. though men have fair words, yet hee knowes they have many times foul hearts, Deut. 5.28, 29. God takes notice of every wanton thought which is in our hearts, which made Iob (ch. 31.1.) to make a covenant with his eyes, that he might not so much as think on a Maid, least he should sin against God, and displease him, who takes notice of all the motions of our hearts. God took notice of Sauls murderous thoughts towards David, when he was playing be∣fore him, he thought to have murdered him; and of Felix his covetous thoughts, when he sent so oft for Paul, thinking that money should have been given him. But God in goodness to us, hath lockt up the hearts of men from the knowledge of men, for the preservation of Humane society, for man is a sociable Creature; now if there were a window made in the Soul of every man, to know what is in him, there would bee no living one by another, so vile and fierce we are by nature, (Titus 3.3.) every one hath several ends, and if we could see whose heart opposeth us in the pursuit of them, we should hate them. Besides, every man hath secret fins, which if all the world should know, we should be ashamed to look one a∣nother in the face, and afraid one of another.

1 Woe then to Quakers, who assume to themselves Gods Prerogative Royal, of knowing the heart, How oft have they told us, that they know mens hearts (when it may bee they know nor their names) so soon as ever they see their faces; they know who are Hypocrites, or prophane, at first-sight. But it is no wonder, that those who have printed that they are equal to God, as holy as God, as just as God, as good as

God; if they also say, they are as knowing as God. These high-flown Atheistical ones assume more to themselves, than the very glorified Saints or Angels dare doe. Such prodigi∣ous Pride, and Blasphemy, will be punisht with some sig∣nall fa••l.

2 This must humble us in all our approaches before this Omniscient, Heart-searching God. We have not to doe with men, but with the All-seeing God, who cannot, and will not be mocked. We are apt to think highly of our selves, but God knowes that by us which we know not by our selves. Wee know but in part, but he knowes us thorowly▪ and if our Conscience doe accuse us of something, yet he is greater than our Conscience, and knoweth all things. Men may secretly and subtilly hide their sins from men, but nothing is hid from God, he sets our secret sins in the light of his countenance. It is dangerous to plot any thing either against him, or any thing which relates unto him; for as he sees mens sins, so hee hath power to punish them. Woe then to such as oppose Gods Truth, these oppose God, and rob his people of the choycest purchase. 2. Such as oppose his Embassadours doe oppose him, he accounts the indignities done to them as done to him∣self. 3. Such as abuse his people, and despise them for their purity, despise God who made them so.

3 It must make us serious and sincere in all that we doe, since we have to doe with a God that searcheth the heart, and pon∣ders the spirits of men, and if they be but a graine too light, his beam will soon discover it, Prov. 16.2. Did we but set the Lord alwaies before us, it would keep us from falling, ei∣ther on the right hand, or on the left, Psal. 16.8. David kept all Gods Precepts, because he knew that all his wayes were before him, Psal. 119.168. So Iob 34.21, 22. There is much in the eye of men to keep us from sin, and quicken us to duty, how much more in Gods All-seeing eye, Iob 24.17. He looks upon Sinners with a Vindictive eye. It is said of Hercules, and some others, that they had such sparkling eyes that they terrified men, so that they durst not look upon them. This is most true of God in a Spiritual sense▪ if he but look on Pharaoh, and his Host, it puts them all into terror, Exod. 14.24. yea if he but look upon the earth, which never sin∣ned, it trembles before him, Psal. 97.4. Men may dissemble

with men, but there is none can deceive God. No Sinner is more hated of God than the Hypocrite, because no sin is so directly opposite to his Nature. Iehu his zeal was, to settle himself in Ahabs Throne, but God sees through such Tiffany-designs, and sayes to such, as the Prophet said to the Wife of Ieroboam, Come in thou Wife of Jeroboam, why feignest thou thy self to be another than thou art? God will one day smite such painted walls. Esau a cunning Hunter, may get the Ve∣nison of this World, but it is plaine, sincere, single-hearted Iacob that gets the blessing. Let us therefore alwaies walk as in the presence of God, as Enoch (Gen. 5.24.) Abraham, (Gen. 17.1.) and Hezekiah did, Esay 38.3.

4 This should make us to keep a strict watch over out Thoughts. God is a Spirit, and he more especially eyes the bent of our spirits. It is not so much our words and workes, as our hearts which the Lord ponders. So that what the Apostle saith of our words,* 1.16 is most true of our Thoughts; he that of∣fendeth not in thought, the same is a perfect man. He is right indeed, who is right within. When the Lord comes to search men, he ransacks the heart, and observes what imaginati∣ons and thoughts lodge there, and judgeth of men accor∣dingly, Gen. 6.5.

5 It may inform us, that the holy Scriptures are the Word of God, because of that lively, powerful, heart-searching excellency that is in them, Heb. 4.12, 13. Mens words are dead, but here is living water; sharp and quick, discovering the very thoughts and intents of the heart; wee should not then quarrel with the Word, when it nakedly discovers our selves unto our selves, but fall on our faces and worship God, confessing that he is in his Ministers of a truth (1 Cor. 14.24, 25.) We must bless, and not blaspheam, as some that say, The Devil is in the Minister, he hath some Familiar, else how could he know my thoughts? when it is not we that know your thoughts, but it is God who searcheth your hearts, and by his Word doth discover the secrets of your hearts, though wee know not your faces. It is the Lord who directs the Word to the hearts of his people. Austin reports of himself that when he had been Preaching to his owne people, he fell from the subject he intended, to confute the Manichees. When hee came home, he said to those at dinner with him, Did you not

observe how I went from the subject intended? they answered yes. Then said he, Surely the Lord did this for the good of some soul that was present. Not long after came one Firmus, a Mer∣chant to him, with tears in his eyes, blessing God, that had brought him to confute the Manichees, whereby he was con∣verted. God is a free Agent, and works when he will, on whom he will, and by whom he will.

6 It serves for Consolation many waies.

1 It may comfort us against the reproaches and slanders of the wicked. This comforted Iob, when his friends accused him falsely, that the Lord knew the way which he took, Job 23.10. q. d. Though my friends accuse me for an Hypocrite, yet Lord thou knowest not only an act or two of mine, but thou knowest the very way that I take. He knowes the bent of our Souls, and will reward us accordingly. This uphold Ieremy under this very temptation, Ier. 15.10, 15. and Paul, 1 Cor. 4.3, 4, 5. The godly have hidden Mannah, which comforts them against the calumnies of the world; and a white Stone, which armes them against the black Stones which are thrown at them by the world; and a new Name, to comfort them a∣gainst the nick-names of the world.

2 It may comfort us in all our troubles, that the Lord sees them, Exod. 3.9. Acts 7.34. Our groanings are not hid from him, Psal. 38.9. Though wheels goe cross, yet God hath a wheel in those wheels; Though wee know not how, yet he knowes how, and when it is best to deliver his, 2 Pet. 2.9.

3 It may comfort us in point of Weakness. It may be thou canst not express thy mind in words, I but the Lord knows our thoughts, and desires, afarre off, even before we think them, and our words before we speak them. Before we call he an∣swers, and if we have but sincere desires,* 1.17 he hath promised to hear them, Psal. 10.17. It may bee that thou art under a Tentation, and canst see no faith, nor love in thy heart; yea but God can. Grace is Gods hand-writing in our hea••••s, (Ier. 31.33.) which he can read, when we cannot; so that as Paul said, I know no evil by my self, yet am I not thereby justified; so mayest thou say, I know no good by my self, yet herein am I not condemned.

4 It may incourage us, to be much in secret with God, in

secret Prayer, Meditation, and Communion, Thy Father which sees in secret, he shall reward thee openly. Thy secret obe∣dience shall have open recompence. Ieremy that wept in se∣cret, had his life given him, when the King had his eyes put out, and many Nobles were slaine.

4 Obs. The Lord can turn our light into darkness. Hee can turn the morning (which usually brings light with it) into the darkest night. Thus he dealt with Aegypt, he brought a dismal darkness on them for three dayes, even such darkness as might be felt, Exod. 10.21, 22. So when Christ was Cru∣cified, there came a great darkness on the Land, Mat. 27.45. If we provoke the Lord to anger, he can quickly turn our day into night (Amos 5.8.) and our mirth into mourning. Hee is the God of Nature,* 1.18 and can when pleaseth him invert the order of Nature, and stifle us with gross darkness. The Light is a pleasant thing, but the light of the Gospel, that Superna∣tural Light, oh how pleasant and precious is that! We may better want the Sun in the Firmament (for that is but a com∣mon blessing) than the glorious light of the Gospel, which shewes us the way to eternal life. Wee should therefore bee thankful to God for all manner of Light, and take heed of of∣fending him, who can at once deprive us both of Natural and Supernatural light. He can make our Sun to set at Noon, and darkness to surprize us in the brightest day, and make us run from Sea to Sea to hear a Sermon, and it shall not be granted to us, Amos 8.9, 10, 11, 12. Let us then walk in the light whilst we have the light, lest our unthankfulness deprive us of it, Iohn 12.35. Rom. 13.12, 13.

5 Obs. If we take the words in the second sense, then ob∣serve, That God is the Maker both of Day and Night. Hee creates Light, and he creates Darkness; he makes the Mor∣ning, and the Evening; the rising, and the setting Sun give praises unto him (Gen. 1.5.) and we are bound to him for both. 1. That he hath given us the Day wherein to serve him; and secondly, that he hath given us the Night, wherein to rest, that we might be fitted for his service.

6 Obs.* 1.19 God is the most High. This appears in that all high places are subject to him, whether you take them Literally, or Metaphorically, he treads upon all the high places of the earth, all Mountains, all Idols, all high conceits of men, and

whatsoever exalts it self against his Kingdom,* 1.20 he will bring it down. If he touch any of these Mountains they presently va∣nish into smoak, Esay 64.1. Iam. 4.6. 1 Pet. 5.5.

7 Obs. God is Iehovah. This is the most proper Name of God, and therefore is so frequently given to him in the Old Testament. S. Ierome observes, that there are ten Names gi∣ven to God in Scripture, of which Jehovah is the chief and most proper, and is never given to any but only unto God. It sets forth his eternal, infinite, incomprehensible Self-being, and serves to distinguish him from Idols, which have no life or being in them. Hence it is called, Gods glorious and fear∣ful Name, Deut. 28.58. To let pass those Jewish and Rab∣binical nicities, and quiddities about this Name, we have the sum and substance of it in Exod. 3.14. & 34.6. Revel. 1.4, 8. He is Alpha, and Omega, who is, who was, and who is to come.

This name implies

• 1 Gods Self existency.
• 2 Eternity.
• 3 Soveraignty.
• 4 Immutability.
• 5 Fidelity.

1 God is Jehovah, one that hath his being in himself, and of himself, and from no other. He is an absolute, perfect, in∣dependent Self-being. All Creatures depend on him (Psal. 104.27.) but he needs none of us, Iob 22.3. &c. 35.6, 7. All have their * 1.21 being, and their well-being from him, and therefore great reason we should live unto his praise, Prov. 16. Acts 17.28. Rom. 11. ult.

2 He is an Eternal Self-being, without beginning or en∣ding, from everlasting to everlasting, he is God, Heb. 13.8. of all Gods Names this doth most fully set forth Gods eternal Essence. This must comfort us in all our distresses, when all other beings fail, yet God is an eternal being. When the Cisterns are broken, yet this Fountain abides; when Fathers and Mothers dye, yet he lives for ever, Psal. 18.46. & 102.27, 28. Our Fathers where are they? and the Prophets doe not live for ever; but the God of the Prophets lives for e∣ver. Zach. 1.5.

3 He hath supream, absolute, and unlimited Soveraignty

over all. Hee is King of Kings, and Lord of Lords. All have their dependance on him, but hee depends on none.

4 Immutability, hee is I Am, still the same, there is not in him so much as a shadow of changing, Mal. 3.6. Iames 1.17.

5 Fidelity, he is most true both in his Threatnings and Promises. They are all Yea, and Amen, and shall certainly be fulfilled first or last to Gods people.

[See more of this Name Jehovah, in Zegedines, Loc. com. p. 599. Rivet on Exod. 3.13. Doct. Gouge his Arrowes, on Exod. 17.15. p. 317, &c. V. Wilsons Dict. & Ravanel. in V. Iehova & prae aliis Gerard. Loc. com. Loc. 2. Vol. 1. p. 225. ad p. 235. Edit. ult. Una cum Illyrico in calce clavis Script. p. 354. ad p. 360. Binchius Mel. Theolog. Loc. 2. p. 30. Ful∣lers Miscel. Lib. 2. cap. 6. p. 201. & l. 4. cap. 13. p. 550.]

Concerning Gods other Attributes, see Doct. Preston on the Attributes, Stock, Larkham, Church his Miscelan. Zan∣chius, & Lessius de Attributis, Mr. Leighs Body of Divinity, lib. 2. c. 2. M. Randal his Treat. of God, and Christ, p. 19, &c. Mr. Norton his Orthodox Evangel. p. 4.10.

Obs. 8. God is the Lord of Hosts.

This Title is oft given to God, as 1 Sam. 1.3. & 4.4. & 2 Sam. 5.10. Psal. 24.10. God is the soveraign Lord of all Creatures, whether visible or invisible, reasonable or unreasonable, living or liveless, they are all his, not only * 1.22 because he created them, and preserveth them, but because he governs them, so that they stand continually ready prest for his service, when ever he shall command them, Psal. 103.21. Isa. 45.12. God hath all Ar∣mies in Heaven, Earth, and Hell at his command.

1 He hath the hosts of Heaven at his beck. The Angels are ready to execute his will, Gen. 32. Numb. ••2.22. Iob 25.3. The Stars of Heaven fight for his people, Iudg. 5.20. Isa. 40.26. Thunder and Lightning, Wind and Hayl observe his com∣mands, Iob 37.4. & 38.24. Psal. 18.14. & 29.3. & 13.5, 7. & 148.8.

2 He hath Terrestrial Armies at his command; as 1 All men whether good or bad, he can make them execute his will even against their own. 2 The Beasts of the field, Levit. 26.22. 2 King. 2.24 & 17.25. 3 He hath Armies of Insects, and inferiour Animals to vexe his enemies withall, as Froggs, Flies, Lice, Catterpillars, Locusts, &c. Exod. 8. Deut. 28.28. Ioel 1.4. & 2.25. Amos 7.1. and if these will not doe, he hath the Sea to drown men, Gen. 7.11. Exod. 14.28. and the fire to burn them, Gen. 19. and the earth to swallow them up alive, Exod. 15.12. Numb. 16.30. & 26.10.

3 All the Devils in Hell are Gods Serjeants to arrest the wicked, and his Jaylors to keep them fast till the Judgement of the great Day. But of this see more at large before on Vers. 10. Obs. 5.

Notes

• * 1.1

  Adhuc non ti∣metis Deum, qui etiam diem quo carere non poteslis, auferre vobis potest? Luther.
• * 1.2

  Ruach, Ven∣tus, Spiritus, flatus.
• * 1.3

  Ab ordine ver∣borum nulla est argumentatio.
• * 1.4

  See Caryl on Job 28.25.
• * 1.5

  See D. Chey∣nel on the Tri∣nity, chap. 4. p. 31. D. Owen against Bidle, Chap. 15. p. 351. D. Arnold Religio Socin. p. 131. &c. D. Cloppenburgh and Estwick against Bidle, and above all (as having much in a little room) The Blasphemer slaine with the sword of the Spirit.
• * 1.6

  Especubus & locis abditis, in quibus velut in Thesauris continet ven∣tos. V. Polan. Syntag. l. 5. c. 17. Robinsons Types of Christ. p. 92. and especially Mr. Caryl on Job 28.25.
• * 1.7

  Quid sit cogitatio vel meditatio sua, vel eloquium suum, nam Suach est secum cogita∣re, vel secum colloqui. Sanctius.
• * 1.8

  How the Ab∣stract doth augment the signification, see my Schools Guard. Rule 36.
• * 1.9

  Omnia sabjicil quantumvis munita & excelsa, & propter altitudinem indecessa. Livelius.
• * 1.10

  Bamah. ex∣celsa, it a di∣cuntur vel à celsitudine montium in quibus arae ad sacrificandum constituerentur; vel ab ipsis aris quae altae sunt.
• * 1.11

  V. Ravaneh in V. excelsus.
• * 1.12

  See Mr. Case his Morning Lect. in quarto p. 58.
• * 1.13

  See Mr. Gour∣nal, and Doct. Gouge on Eph. 6.10.
• * 1.14

  In te stas & non stas. Aug.
• * 1.15

  See more Uses in Mr. Perkins on the Creed, the first Art. 1. Vol p. 136, 142, &c.
• * 1.16

  But of this at large, in my Comment. on 2 Tim. 3.2. p. 28, 29.
• * 1.17

  See more in Mr. Dyke on the Heart, cha. 31. p. 397, &c.
• * 1.18

  See the misery of darkness both Natural and Spiritual, in my Com. on Psal. 82.5.
• * 1.19

  See my Com. on Psal. 82.7.
• * 1.20

  Quicquid magnum est & excelsum in terra, huie sub∣jicitur. Luther.
• * 1.21

  D. Arrow∣smith on John 1.3. p. 46.59
• * 1.22

  Elohe, Deus, one of Gods Titles in the Text, is a con∣tract of Eloah, and in the plu∣ral number Elohim, this is one of the most frequent Names of God in Scripture: and denotes unto us that God is the Creator, Governour, and Judge of the World. On this Title see my Com. on Psal. 82.1 & Binchius Mellif. Theol. P. 1. p. 30.