Imatges de pÓgina

2. Duration of time is another testimonyof zealous importunity, when our prayer is not a passion, but a deliberate and conftant earnestnesse, holding out as the Apostle faith, Pray continually; not as the Euchites to do nothing else: but to entertain call occafions to conferre with God, and to prostrate our fuites before him.

Christ spent a whole night together often in prayer ; David Dan. 10. day and night. Daniel 21, dayes together during the time that be ate no pleasant bread, and was in heavınesse.

forah Ehree dayes and three nights in the belly of the Whale, made it his Oratory and Chappel from whence he prayed to the Lord.

If our suare runne, so long we can pray whileft we smart; or if our necessities-do presle us to importanicy, we can hold out long for our selves.

But in my Text the cause is Gods; zeal and Gods glory cannot contain itself in the cause of God;che Lords people do break 3. Doltt. his Law and will not be reformed; the Prophet of the Lord can: not stand and look on as in the next verse he doch, and see che glory of God chus fuffer, but he must awake in the cause of God to bring him to correction. }

So David. Rise Lord, and let thine enemies be scattered, let them that hate thee flie before thee.

And thus for Gods glory fake we may with reservation of those that do belong to the election of grace, pray to God carnestly for the confulion of all Sions enemies, and of all chat would fainc sec Jerusalem the crue Church of God in the dust.

Shall our fervencie and heat be only for our selves? if it be the grant of our requelts doth quench it, and puttech us to filence: but if the glory of God be that we seek and aime at, the more God heareth our prayers, and grantėth our requests the more he enflamech our zeal, and even as it were transformes us into prayer.

what better motive can we give of Christs fo frequent fo durant prayers then this : : I know that thou heareft mee almuyes.

Now because long and frequent prayers are a wearynesfe to the Heh, the Aesh is no good friend to this exercise; and we

do find our felves in no exercise of Religion more tempted then in this; for this caule warching, and fasting are lo often joyned with prayer, as the best means to disable the rebell felh from resisting

Doetr. God sometimes suspendech the succese of the prayers of his servants. in There is a case wherein God will not hear at all, though Mofes, Samuel, Noah, Daniel, job do pray to him.

In some cases God will hear, but not yet; for he that keepech the times and seasons in his own power, knoweth best when it is fittest for him to hear.

And that was the case of this prayer. God did 1. give them yet more time to repent and seek his face chat be might preserve chem; and sent his Prophets to them to reclaime them.

2. He did expect if not the conversion of them by fair means, then that after the full taste of the fruits of his patience, they might by the rod be brought to him, when he should change his righchand. Mutatio dextera.

3. Or he did expe&t the filling up of the mčasure of their fias, that they might have no plea to excuse their ungraciousnesse.

4. He forbore to stirre up the Prophet so much the more co. this importunity, that it might be seen that not only their fins, but the Prophets prayers had awaked vengcance..

5. To declare how acceptable a sacrifice prayer is, he will delay us that we may pray, for with such sacrifices God is pleased; but if wewithdraw our felves, Gods foul will have no plcasure in us.

Let no man think the worse of this holy service of God, bee

cause he presently feeleth not the succefle thereof: but as the Math. is, woman of Canaan would not be put off by the Disciples or by

Christ himself; so that both her request was granted, and her faith commended:

If we remember our Saviours limitation, all will be well. Father if thou wilt; let us set those bounds to our prayers

1. What thou wilt: 2. In what measure : 3. When thon wilc: 4.In what. manner,ficut twieris z; Asthou wilt..


Verf. 3.) Why dost thou feew me iniquity, and caufe mee to

behold grievancel for spoiling, and violence ars before me and

there are that raise up ftrife and contentional "9 4. Therefore the Lawis packed, and judgement dath never go

forth for the wicked dorbi compasse about the rightcors: therce
fore wrong judgment proceedeibo.

E contesteth with God for shewing to him the sins of
the people. verf.3, 4.

For the opening of that Text
why doft thou hebb me iniquity?]
The Prophet doth hereby declare,

1. That it is not his own curious search to look into his bre.. thren; I do not say fo fcrutinously as the Hypocrite in the Gospel, who with a beam in his own eye could yer discerne a moat in his brothers eye: no not to behold their grosseiniquity. He did not look upon his brethren like an informer to Tee what faulé he could finde in them to complain of: he had something else to do;, he faith that God shewed bim che ini. quity of his brethren: So he freeth himself of suspicion of malice. and evil affection to his brethren.

For there may bee malice in looking into the vices of brethren, though it pretend desire of Reformation.

7. This cleareth the Prophet that he is not as one of them, no partner with them in their iniquity , seeing they that live in the fociety, of evil practise, and do not communicate with the evil in evil, cannot behold che evil, the object is too near them or gone out of sight.

It shewech that God doch not only himself take notice of: the evils chac men do, but be acquaintech his Prophets and Mi-nifters therewith; which he doch to that end that he may prove their fidelity to him, whether they will discharge their duty to bim, and their people to whom they are sent, in telling the house of facob their Gins, and in labouring to bring them to the knowledge thereof that they may repent. It followech I: Thow.doft caufe me to behold grievance: Where-Pfal 51.8.




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in he resurmeth what he hath spoken before, and thethorically
amplifiethit: for it is one thing to fhew, another to cause him
to behold. This is an effectuall demonstration, as the Prophet
David doth pray, Make me to hear joy and gladnelse.
?, God hach senthis Gospel wbich is the voyce of joy in the ta-
bernacles of the righteous all che world over; nave they not

Their found is gone out into all the world, and their word to the
ends of the earth. :7;.

that is notenough,except God do cause us to hear chesame. We preach this Gospel of peace, and we shew unto men

their righteousnesfe, that is Viam Iustitie, how they may be justified in the light of God: We declare unto men their fins, and shew them how the Law of God is broken; but if God do not cause our hearts to behold chis, if God do not turne cheir eyes ioco chemselves and into cheir own wayes to see them we spend our strength in vaine; che scorner goeth away from Church, wipeth his mouth as the harlot in the Proverbs, and faith, this is nothing come, because God doch not make his heart smise him forii., God doch not cause him to behold: God doth noc open our eyes to see our sins for our selyes only, that we may declare them, but for you that we may give you warning of chę anger to come.

Ji And what did God thew him? 1.41 9702

1, Iniquity, that is the unjust dealing of the people one with another, as it after followerb.: 67

done witha 2. Greivance, either the Greivance which that unrighteoulnelle doch bring upon their brethren, or the greivance; where: with the righteous foul of the Prophetis vexed day by day in scg. ing and hearing the evil conversation of thein to whom he is fent.

For spoiling and violence are before me.'

1. Here is Spoyling, that is robbing one another, invading one anothers goods and lands, and that done in the commonwealth of the Jewes; where God himself was so carefull co er stablich the right of propriety in several,that he divided the land himself, co every Tribe their part,and by a judicial Law secevery man his bounds,& caught every man co be content with his own. The common-wealch cannot long last in prosperity where

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this spoiling is in practise, whether it be by corruption of the Magistrate stopping the course of justice, or by the covetoufnelle of the private man taking advantages to make his brother aprey.. This is commonly the

worme of peace; for when external warres do cease, then internall digladiations do commonly fuccecd; then wit and policie and power do put themselves to it to see what they can get and this is a fin which God taketh norice of, and which he declarech to bis Prophets that they may reprove it.

9. Here is t'iolence allo added; for where by fraud, and circumvention, and secret conveyance this spoiling cannot be Wroughr, there like the Priests fervant that came for flesh for the Priest, they wille ke by strong hand and by violence chac.which they would have. 3

This is commonly the war between the superiour and inféri. our,. becween the ftrong and the weak; for the weakest here go to the wall

ini. These be signes of a drooping and decaying common-wealth, when cruelty and violence is its own carver, and the poor have; their faces ground between the tearing milftones of oppression : when the poor flock pines and ftarves with hunger. When, Alienas oves custos bis mulget in hara

For they be called filii alieni strange children that do oppreffe their brethren. When things are notbcarried by the Law of Justice, bar by the power of violence, mi ok :) Szori ; ;.

And the common-wealth of the Jewes were even fick to the death of this disease, at this time when Habakkuk prophecied; for shortly after followed their deportation, and che destruction of ferufalens, and desolation of the Temple on as

Let all the Kingdomes of the world take warning by this. fearfull example, and let not private persons transgreffing in this. kinde, forget what the Lord did to this pcople.

3. The Prophet addeth Before most wherein he declarechi ai doubte boldnesfe of these Gnpersoon dat doennei!

I Thacahey profelfed cheiroppoficiod, and cared not who; for the holy men of God iearch not fo doop into the manners of men to feek out their faults ; neither do they profelle themselves students in the affaires of the common-wealch as

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