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a punishment to the young man, when he faith, Rejoyce O young man in thy youth: So doth the Holy Ghost, saying, Let him that is filthy be filthy still
. For if God let go the reines, and leave us to our selyes, we arc likely to bring our fin to 'a futi ftature.
+ It is a good use of this point which St. Panl teachech, Bree Gal6.1.
thren, if any man be overtaken with a fauls, ye which are spiritual restore such a man with the pirit of meeknesse , considering tby felf. left thou also be tempted.
God hach a juft hand in the moderation of the things of this world, and of mens persons.
Hath nor the Sunne shined on those that have made sport to behold men drunk, or otherwise, have made the most of it to their shame and disgrace amongst men; who in the just punishment of their uncharitableneste, have themselves fallen in. to the same sin of drunkennesse, and thereby have borne a Shame and scandal to their profeflion: this is Gods justice upon them, they did not consider themselves, they knew not the strength of the temptacion, they knew nor their
own weaknefie. The greatest Professors of Religion are commonly the severest judges of their brethren; for their zeale against Gin, and for the glory of God doth fill them with hatred of evill.
Yet let such consider themselves; for if God see that their zeal begin once to burne up their charity, he will leave them to them. selves awhile, and they shall see quo femine nati, what they are.
For,let all men know that the evill Angels are as much at Gods commandment as the good, for omnia illi ferviunt, all things serve him : and as it is said, He will give his angels charge over ibee; so it is said likewise
, Pf. 78.49. He cast upon them the fiercene Je of his anger, nrath, and indignida
tion and terriblenes by sending evil Angels among thens.
As we have the ministry of good Angels sent unto them that shall be heirs of salvation:
So God fendech evill Angels also,not only to Saul and to the false Prophets of Abab, but even to Adam in Paradise God sent him, and co St. Paul the Angel of Satan.
These evill Angels sometimes come with suggestions to fin, to try our ftrength, that we may know how weak we are; and lom
times they prevaile wich Gods children, chat they maw stand upon their guard, and keep berser '
wacch. But for the ungodly of the earth, they emplunge them in the fame sin that they do caufe. others to commit, chac the same dirgrace and shame which they have done to their neighbour, may refle&t upon themselves.
Some have been so afraid of making God the author of evill, because it is said Iradidit eos Deus, God hath delivered them up, that they have understood the Apostle to speak of that God who is called deus (aculi hujus,the god of this world; as the Manichees saw so much evill done, and knew not how to free God from guiltinesse of it, they therefore made duo principia,cwobeginnings. But that needs nor.
It is likely that such a Father as is personated in the parable of the Prodigal, could not but observe in the educatior: jf his son, how thrifty he was like to prove ; yet such a father giving the portion of his goods which is a childs part, to such a son, and setting him take his journey into a far country, is not accefiary to his riotous living.
Angustine faith, that the heart of man is harned by God, Non impartiendo malitiam, fed non largiendo gratiam, not by instilling any malice, but not giving grace.
He seerh the Chaldeans take delight in making men drunk; ut nu ditatem videant; he .letteth go the hold he hath of them for a time, and leavech them to themselveszand that which was their fport, is now their faule and their shame.
I say therefore againe, consider your felvese
When thou seest a drunkard shaming himself, as these here did, consider whose light shinech in thy understanding, tó fhew thee how foul a sinne that is; consider that that is not enough; for all drunkards know that drunkennesle is a sin; consider whose grace it is that establisheth thy heart, and keepeth thee from committing the fame sin.
Insult not over thy brother, deride him not, discover him not to increase his shame; rejoyce not against him, rather bewaile his fin with the tears of thy foul, seek by the spirit of meeknesseto restore him, advise him friendly, chide him lovingly. For if thou who profesfest a severe life, and to make conscience
of thy wayes, shouldest fall into this fin thy felfe, thou wouldest not only shame thy person, but thy profession also.
And indeed thou carriest about thee corpus peccati, a body of fin; thou hast the matter and stuffe of all (ins within thee if grace do not aide and allist chee.
Lastly, let me admonish you; if any of you by occasion are o. ver-taken at any time with this fault, be of Davids mind. Let the righteous smite me, suffer a gentle chiding from your friends chat Jove you, and hate that evil in
you. Take it for a favour of God, and think that it is he that speak. .eth to you in that reprehension.
Hearken not to those that Hatter you in your sins.
Alexander in a drunken fit flew Clitus his beloved friend and faithfal Counsellor.
Insteed of reproving his fault, even then when he was fit to be Wrought upon, being sensible of ic; he had three flatterers, A. naxarchus, Arist ander,Calisthenes.
Anaxarchus an Epicurean Philosopher,he told him that ic was no matter, he was a King, and he might do what he list.
Aristander a ScoickPhilosopher cold bim that it was not fault, but fate that killed Clitus.
Calisthenes a Courtier sought to heale the soare with sweet words.
That is not the way to bring us to amendment of our evils; a gentle discreet reprehension well taken; will pierce the heart and Hillic with comfort. John the Baptist, guis pranunciavit vobis ut fugeritis ab ira ventura? who hath done you such a favour to prevent such a danger ?
3. Why-doth God inflict punishment ?
God giveth a reason of his fevere proceeding against the Babylonians; the violence of Lebanon, and the spoyle of beasts which made them afraid, and for the violence of the land, &c.
Shewing that their cruelty to man and beast, bad provoked God against chem to punish all their lins, their pride,covetouines and drunkennefle,
You have heard of their cruelty at large before to men, their very Cities were built with blood. The Apostle faith, Hash God care of oxen?
fee that God used the beasts of Lebanon for a terror to the enemy; and now he declareth himself an avenger alfo of their quarrel, because of the cruell spoyle that the Chaldeans did make amongst the beasts of Gods people.
God gave man Lordship over the beasts of the field, he made him a lord co rule them, not a tyrant to destroy them.
One faith upon those words of Solomon, a just man regardeth Pro 12.10 the life of bis beast ; that seeing God hath put the beasts
of the field in subjection to man, that he must fhew himself a lord.
1. In pascendo, providing nectllary food for them.
In compatiendo, relieving them in their griefs.
This was the sinne of the Chaldeans, they were destroyers,and fought not only the ruine of the people of the land, but the de fru&tion also of their cattel, that the meanes of living, if any eScaped to re-inhabit, might be taken away.
This justice of God in avenging the wrongs done to brute beafts, by calling them to an account for their finnes that did the wrong, deth teach us
1. That the providence and care of God doth stoop so low as the regard of our cattel,
Chrift made good use of it, Considerate volatili celi,confider the fouls of heaven; God feedeth them, quanto magis vos, bow wach more you?
2. It teacheth us to use our dominion of these creatures moa derately, left the Alle of Balaam do reprove his owner.
3. IC fheweth how much God doth make of any thing that serves him; the text faith that these beasts did make the Chaldeans afraid, and for this they suffered predation, for the service they did to God and his Church against their enemies, in Chrifts argument, how much more will he defend us, if we fight his bat, tels against his enemies?
4, We learne here that when God comerb to execute venge ance, he surveigheth the whole catalogue of offences; and as he Laich in David, I will reprove thee, and let them in order before
the wrong to the Cities, to the men, to the beasts, to persons, to places, all comes inco an account, and the offenders Thall smart for all.
Verf. 18. what profiteth the graven Image, that the maker
thereof harb. graven it ? the molten image, and a teacher of lies, that the maker of his work trusteth therein, to make dumb
Idols? 19 Woe unto him that faith to the wood, awake;to the dumbstone
arise, it shall teach; behold it is laid over with gold and silver,
and there is no breath at all in the midst of it. 20. But the Lord is in his holy temple, let all the earth keep silence
Ere God denounceth his judgment against their Idolatry.
The words of this text have no obscurity in them. Thus much then shall serve for the opening of this text, that all this commination of woe and judgment, of which you have heard, is the voyce of the true God,declaring his just proceeding again the fins formerly mentioned, and to this purpose he doch here lay open the vanity of false god's,
What profit can there come faich he of a graven Image, that the maker thereof bath graven: he asketh men this question, and appealeth to the light of naturall reason; can that profit a man, meaning in the power and goodnesle of a Divine nature, which is the work of a mans hands ? be is eicber a graven image wrought upon by art of the workman, or a molten Image call in any mccall : can this profic a man ?
He calleth che Image chas carved, graven or molten, a teacher of lies, for it is a meer illusion that any man should so befoole hímfelfe, as to believe that such an artificiall composition wrought by the hand of man; should be esteemed a god.
This is amplified, and the wonder encreased, forthough other men may be carried away with a superstitious over-weening luch an Idol; yet that the maker of it should trust in it, who when he was at work, peradventure as the Poet faith, Incertas