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to observe how things are carried, but if God declare it to them, and canfe them to behold it, and if the workers of this wickedneffe be fo bold and open that they care not who fee it, this doth prove the finne deeply rooted and high-grown in amongst

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2. It proves their boldneffe in finning,that they durft commit thofe crying fins before the Prophet the meffenger of God fent of purpofe to reprove them, and coming from Almighty God T to diffwade them from it.

Sinne at first is bafhfull and modeft, and doth fear the fight of any good man. Senec, the learned Preacher thought it a good thing to keep in unruly defires, and any intemperancy in young men.

Prodeft fine dubio cuftodem fibi impofuisse & habere quem re- ¿ fpicias: And to live

Tanquam fub alicujus boni viri femper præfentis oculis.

But when men grow to that height of finning, that they dare commit their iniquities in the fight of God, and men; in the fight of the Minifter that carrieth the fword of Gods Spirit, the word of God to reprove it and threaten it, or in the fight of the Mas giftrate that carrieth the fword of God to punish it, then to ufe: the Apostles word, Sin is out of measure finfull.

Such are they that swear and blafpheme the name of God, that talk fcurriloufly and leudly,that deprave their brethren maliciously that drink drunk even before us the Minifters of Gods word, as if God had fent us to bid them fin on, and as if we had no commiffion to find fault out of the Pulpit.

They fave their own ftakes by confining us to the Pulpit,and fhutting up our power there; for there they know we may not rax perfonally, and they think themselvs free enough if we fmite at fin only in generall terms; for fuch reproofes have no? edge but what parricular application doth give them, and there... ! in they are wife enough to favour themselves.

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It is not nothing that the Prophet doth fay that this spoyling and violence was done before him; for his words of reproof will prove them guilty of wilfull tranfgreffion and contempt of the divine Majefty, as it presently followech man

And he will be both a fearfull imprecator against them as

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he proveth in this Chapter, to call down Gods judgments upon them; and he will be a full witneffe to teftifie against them before God,

And there are that raise up ftrife and contention.

This is a further complaint of the Prophet against this people that they are so farre from peace, that they do pick quarrels one with another, and make matter of strife and con

tention.

This is contrarie to the Apostles precept.

If it be poffible, as much as in you is, have peace with all Rom. 12.

men.

There be fome of that froward nature, and wrangling difpofition that cannot contain themselves within the bounds of peace, but they must be ever fearching where they may finde fault, thinking it beft fishing in troubled waters.

You fee that God taketh notice of fuch unquiet perfons, and detecteth them to his Prophets that they may chide them for it as the Apostle faith,

Now I beseech you brethren marke them which caufe divifions Rom. 16. and offences. You see God markech them, for it is one of the 17. fix things which God abhorres, him that foweth difcord among brethren. There is great cause why God fhould abhorre such as stirre up ftrife.

1. Because God is called the God of peace, and his Gospel called the Gospel of peace, and his naturall Sonne became Pax noftra, our peace; and his adopted. Sonnes be children of peace.

Therefore those sonnes of thunder, those boyftrous and tumultuous natures muft needs be abominable to him whofe wayes be via pacis, the wayes of peace; for contraries do expel one the other.

Contention doth derive it felf from two very offenfive corruptions in men which are abominable to God, as Solomon fheweth.

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1. Only by pride commeth contention; and indeed they that Pro.13.12 think themfelves wifer then their brethren, and overween the graces of God in themselves, and think themselves worthy to

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fit at the helme and to direct all, if they cannot have their own wils in every thing, then they quarrell, and contend with all that oppose them.

The proud man God refifteth, for he encrocheth upon his foveraingty; therefore David fayeth that God abhorreth him.

Prov. 10. 2. Hatred ftirreth up ftrife; that is another corruption in man which God cannot difpenfe with, because he is charity; and only he which dwelleth in charity, dwelleth in God, and God in him.

There be many diftaftes and diflikes that do grow even amongst friends, because we either want the wifedom to know, or the patience to confider when time is, that there can be no peace between us except we can bear with one another, and forgive one another fome infirmities, which the Apostle calleth bearing one anothers burthens.

It is not that finne of infirmity in our nature that is here com plained of, but when men be fo perverfe and unquiet that they will ftirre up ftrife and contention; as David complaineth, They firre up ftrife all the day long.

And when there is not only contention, as in thofe that feeretly work one againft another, but there is Jurgium a chiding and fcolding too; and that they go fo farre in it, that when the Prophet fpeaketh to them of peace, they prepare themfelves to battail,this is hoftility to peace.

Here all thofe that difquiet the peace of their brethren, by fecret whispers and by open detractions; and all thofe that moleft one another in needleffe fuits of law, all talebearers that carry fire about them to enflame a brother against a brother, do fee who takes notice of them; even God himself; and they make the Prophets and Minifters of God like Jofeph to carry their evil report to their father: and to complain of them as enemies unto peace;

All thofe that when a contention is layd afleep, do awake it with new fuggeftions, and ftirre it up a fresh, and put fewelto.it to inflame it, all which proceeds from an evil root of bitterneffe in us, and witneffech against us that furely the fear of God and the love of brethren is not in that place.

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The Apoftle telleth us, That if we be led by the Spirit of God, we are the fonnes of God. But it is clear that contention and ftrife and debate are fruits of the flesh, and declare us to be carnall; and flesh and bloud cannot inherit the Kingdom of heaven.

Thofe contentions do make us unfit for the fervice of God, and to performe all Chriftian offices to one another; and God feeing it for the good of his people, he detecteth it to his Pro phets of purpose, that they may feek Reformation thereof. But thefe did ftrive even with the Prophets.

How farre this unquietneffe did ftretch in this people,the next words declare;

Therefore the Law is flacked.

By the Law here he meaneth the Law of God that labefactataeft, is weakned; or as others read it, lacerata est, is torne in pieces; others, diffolvitur, is diffolved, that is the Law of peace and charity; for the whole lumme of the Law is love;that is broken, and no man maketh confcience thereof, or careth to be ruled by it here observe

1. This goeth near the heart of Gods Prophet, when he fe eth that God is no more fet by, and his Law no better regarded; fo doth the Prophet complain, beheld the tranfgreffours, and Pf.19.158 Was grieved because they kept not thy word; this complaint then was no humane perturbation, but a fad compaint for the injury done to Almighty God in his Law.

And herein we fhew our zeal of Gods glory when we are moved and troubled at the contempt of his Law; for commonly we are full of heat and provocation in perfonall injuries when our felves are touched: but we are too cold in the quarrell of God.

The holy Pfalmift cryes out, Away from me all ye that work iniquitiy, for I will keep the Commandments of my God. This is to be angry without fin, when we are provoked against them that violate the holy Law of God.

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2. Note how licentiousneffe was overgrown in this people, and to what an height their fin was come up; when the Law of God which was by God given to them, depofited with them, given with such a charge of keeping it, with fuch terrible threat

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nings of all declining from it, given with fuch promises annexed to the keeping of it, was now neglected; the lanthorn and light to their feet put out of purpofe because they love darknesse more then light.

Thele two things mutuo je generant, do mutually beget each other. For from the contempt of the Law of God doch arife licentioufneffe and cuftome of finning, and from that licentiouf neffe doth grow a further contempt of the Law.

When men live out of the aw of Gods Commandments, and will not be kept within the bounds and limits which the Law of God doth fet them, there can be no hope of their conversion, their eftate is defperate the Prophet must repaire to God,this is Dignus vindice nodus.

It is time for thee Lord to put to thine hand, for they have destroyed thy Lawes.

Judgment doth never go forth.]

1. Some underftand this of the impurity of thofe wicked men, that God doth fee their violence, and how his Law is bro ken, and yet he keepeth in his judgment, and doth not punish the tranfgreffours, which maketh them to fin boldly; for because fentence is not speedily executed against the wicked, the heart of the children of men is wholly fet in them to do evil.

In which fenfe the Prophet doth chaleng God of remiffneffe in execution of his judgment, and quickneth him by this complaint.

2. Others do understand these words of the corrupution of all judicial authority amongst them;for where the Law God of fail eth, and is not regarded, there can be no feat of Justice; no man can expect that judgment fhould come from thence exper Etavi judicium & excce clamor, there is the ftool of wicked neffe..

And that fenfe doth beft agree with this place and the cobe rence of the Text: For where Religion is defpifed, the courts of Juftice muft needs be corrupt. Juftice is either turned into wormwood if the Judg be incenfed and carrie a spleen; for if the Judg be fervile and live in fear of fome great power,he mufttake his directions from them,& he must decree as he is commanded; Orit he be covetous, juftice is a prize, then winne it and weare it.

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