Commentary on Habakkuk, Commentary · Chapter 1 · Verses 5-11
Verſ. 5. Be hold yee among the heathen, and regard and wonder marvellouſly: for I will work a work in your days, which you will not believe though it be told you. 6. For lo I raiſe up the Chaldeans that bitter and haſty Nation, which ſhall march through the bredth of the land to poſſeſſe the dwelling places that are not theirs. 7. They are terrible and dreadful, their judgement and their dignity ſhall proceed of themſelves. 8. Their horſes alſo are ſwifter then the Leopards, and more fierce then the evening Wolves: and their horſemen ſhall ſpread themſelves, and their horſemen ſhall come from farre, they ſhall fly as the Eagle that hasteth to eat. 9. They ſhall come all for violence, their faces ſhall ſup up as the Eaſt-wind, and they gather the captivity as the ſand. 10. And they ſhall ſcoffe at the Kings, and the Princes ſhall be a ſcorne unto them: they ſhall deride every ſtrong hold, for they ſhall heap dust and take it. 11 Then ſhall his mind change, and he ſhall paſſe over, and offend, imputing this his power unto his God.
THeſe words are the ſecond ſection of this chapter, and do contain Gods own anſwer to the former complaint of the Prophet, wherein God declareth how he will be avenged on his own People, for the oppreſſion and violence which they have uſed, for the corruption in manners, in religion, and in the adminiſtration of Iuſtice.
Let us begin at the words,Verſe 5. and ſearch the will of God revealed therein.
Behold ye among the heathen, and regard, and wonder marvellouſly]
Here is God himſelfe ſpeaking to his ſinful people the Iews, and awaking them to behold the anger to come.
Here is firſt the roaring of the Lion,Cap. 1.2. as in Amos. The Lord will roare from Sion, and utter his voice from Jeruſalem.
This is the thunder: the thunderbolt doth after follow.
1. He biddeth them behold, that is, to take this threatning of Gods judgement, and to ſpread it before their eyes, and to peruſe the ſad contents thereof.
2. Behold yee among the heathen] He turneth their eyes to the heathen, whom God will now make their ſharp ſchoolmaſters to inſtruct them; for ſeeing they will learn nothing by the miniſtry of his Prophets, whom he hath ſent to them to chide them, and guide them; and ſeeing they are not moved with the lamentable complaints of their brethren, groaning under their oppreſſions, and grievances, and injuſtice: now he biddeth them to look among the heathen, as to the quarter from whence the following tempeſt is like to ariſe: for by them God intendeth to puniſh the Iews.
3. He addeth Regard, for beholding without regarding, and taking the matter into due and ſerious conſideration is but gazing.
As the Apoſtle preſſeth an exhortation. Conſider what I ſay.
God had ſent his Prophets to instruct them, and they heard them, but regarded them not. Now he will not be ſo neglected.
4. He addeth, and wonder maxveilouſly, attoniti eſte & obſtupeſcite. Here he prepareth their expectation for ſome extraordinary judgement; this is that which the Apoſtle doth call Terror domini, and ira ventura, the terrour of the Lord, and the wrath to come.
5. He addeth in general terms the matter of their feare and conſternation. For,
1. There is a work to be done.
2. God himſelf profeſſeth to be the worker.
3. The time is at hand; in your days.
4. The wonder is, that though God himſelf foretell them thereof, Non credetis, you will not beleeve.
The work to be done is. verſ. 6.
God threatneth to raiſe up the Chaldeans againſt the Jews; he calleth them a bitter and an haſtie nation; thoſe ſhal go all the land over, and drive out or deſtroy the Jews, and take poſſeſſion of their land.
Chaldaea lay from Jeruſalem North; it was a mighty Kingdom; and the cheif City thereof was Babylon; Nebuchadnezzar was King thereof; they are to be ſtirred up by God himſelf, who, as you heard out of Obadiah, doth uſe to puniſh one Nation by another, and ſometimes his Church by the Heathen.
He gave Iſrael the promiſed land upon condition of their obedience to his Law; and now finding them rebellious, he giveth away their land to the heathen; and as before he drove out the poſterity of Canaan to plant Iſrael there, now he will remove them, and give their land to the Chaldeans.
God is very terrible in his threatnings; for a great part of the Chapter is ſpent as you ſee in deſcription of that Nation of the Chaldeans, to fill them full of horrour.
1. For the people of that land,Verſ. 6. he calleth them Bitter and haſty.
Bitter in the execution of that wrath whereof God had made them his Miniſters, and haſty in the ſpeed thereof; for the wicked are limited, and if God ſtayed them not, they would ſoon ſwallow up the Church of God; but when God enlargeth them and ſuffereth them for the ſins of the Church to break in upon them, they will come in like a flood that overfloweth and breakketh the banks, and cover all with inundation.
2. They are deſcribed to be terrible, Verſ. 7.and dreadfull, and therein he declareth that he will put the Jews out of heart, that they ſhall have no courage to reſiſt this invaſion; for God will ſmite them with fear of the adverſarie power, which fear in them ſhall open the enemie an eaſy way to victory.
3. He proveth this; for he ſaith, Their judgment and their dignity ſhall come of themſelves.
His meaning is, that God will not reſtrain them, but give the Jews into their hands and leave the Chaldeans to be both judges and executioners in their own cauſe, and to follow the leading of their own will: no Law of God ſhall awe them, no law of nature, or nations ſhall limit them, their own will ſhall carry them to give judgment upon the Jews, and to get them dignity and honour over them.
The reaſon why God will put them into ſo mercileſſe hands, is given by the Prophet Jeremy.
For the Jews have ſaid to Jeremy: As for the word that thou haſt ſpoken to us in the name of the Lord, we will not hearken unto thee;Jer. 44.16.
But we will certainly do whatſoever thing goeth forth out of our own mouth.Verſ. 17.
For this wilfull ſtubbornneſſe God doth now purpoſe to put them into the power of ſuch as ſhall be as wilfull as they, whoſe judgment by which they ſhall judge the Jews, and whoſe dignity by which they ſhall exalt themſelves, ſhall follow their own will.
He proceedeth to ſhew what preparation they have for war, and therein firſt of their horſes,Verſ. 8. in which kind of ſtrength ſome put their truſt as, David ſaith,
Some put their truſt in chariots, and ſome in horſes.
Theſe horſes of the Chaldeans he doth make terrible, in 2. things.
1. They are ſwifter then the Leopards; he compareth them not with the Roebuck and the Hind ſo much mentioned in Scripture for ſpeed, nor with the Hare whoſe ſpeed is to ſave themſelves; but with the Leopards perſecuting with ſwiftneſſe the beaſts on which they prey, as he addeth,
2. They are feircer then the evening wolves; thoſe wolves whoſe hunger not only leadeth them out to ſeek prey, but ſuch is their cruelty that they will deſtroy whole flocks if they can.
The Chaldeans did breed horſes for the warre, whoſe ſpeed and feirceneſſe is ſuch, that as Jeremy ſaith, deſcribing the turning of men to their own ill wayes, it was like as an horſe ruſheth into the battaile.
Yet this were no great terrour, but that it followeth, their riders ſhall be ſuch as ſhall put them to it.
1. They ſhall ſpread themſelves: for they were to paſſe throughout the breadth of the countrey; that there will be no eſcaping then by reſiſtance.
2. They ſhall come from farre, to ſet up the army, ſo that they ſhall be terrible in their number.
3. they ſhall fly as the Eagle that haſteth to eat; no man ſhall eſcape them by flight, all ſhall be a prey.
He proceedeth to deſcribe the eaſie victory that the Chaldeans ſhall have of the Jews.Verſ. 9.
They ſhall come all for violence. Tota gens ad rapinam veniet: not ad pugnam, but ad praedam; The whole Nations ſhall come to ſpoile, not to fight, but to prey.
Their faces ſhall ſup up the Eaſt-wind, the Eaſt-wind it ſeemeth was the moſt unwholeſome breath of heaven upon that land, within ſhort time withered and deſtroyed the fruits of the earth, and the hopes of the Spring: The Lord ſaith, that the faces of the Chaldeans, the very ſight of them ſhall bee as banefull, and as unreſiſtible as the Eaſt wind.
They ſhall gather the Captivity as the ſand: 1. They ſhall gather together the people of that land to carry them away into captivity, with no more pain then one would take up his veſſel ful of ſand out of the heap, or they ſhall carry multitudes of the Jews into captivity without number as the ſand.
They ſhall ſcoffe at the Kings, Verſ. 10.and the Princes ſhall be a ſcorne unto them:]
Either he meaneth that he ſhall make nothing of the power of any Kings, either in the land againſt which he cometh, or amongſt their confederates; but ſhall laugh them to ſcorne that come to help the Jews, as his vaſſals.
Or he ſhall eaſily ſubdue them, and lead them in triumph whetherſoever he goeth, and proudly inſult over them.
Some extend it ſo farre as that the Chaldean conqueror ſhall make Kings his jeſters, and paraſites, and make himſelf ſport with them.
And whereas the ſtrong holds and caſtles are wont to be a terrour to the invador, the Chaldeans ſhall deride every ſtrong hold.
For they ſhall heap duſt and take it: i.e. They ſhal raiſe up of the earth near unto their ſtrong holds, ſuch fortifications as ſhall defend them, and offend the enemy, the very earth of the Jews ſhall they uſe againſt the Jews to overcome them.
Then ſhall his minde change, and he ſhall paſſe over. Verſ. 11.Theſe words do declare that the Chaldeans, full of victories, and ful of pride after this great conqueſt, ſhall change their minde, and paſſe over to ſome other queſt of glory, bigge-ſwolne with their former prevailings; And he ſheweth how theſe enemies of the Jews ſhall runne themſelves upon the juſt diſpleaſure of God, who ſtirred them up to this warre.
He ſhall offend imputing this his power unto his God. From hence commeth the ruine of the Chaldeans, for being puffed up and proud of their victories, they ſhall not acknowledge the great God of heaven the God of their warre, or eſteem themſelves his agents to chaſten the Jews, but ſhall give the glory of their conqueſt to their own Idol god.
Now in theſe words thus interpreted, obſerve
1. The Totall.
2. The Particulars.
1. The Totall, is the anſwer of God to the greivous complaint and expoſtulation of the Prophet.
2. The Particulars are two.
1. The Judgment threatned.
2. The executioners of this Judgment very fully and Rhethorically deſcribed.
1. The Totall, God anſwereth the Prophets complaint, Yeildeth this Doctrine, that
God doth hear the complaints of ſuch as have juſt cauſe to complain of violence, Doctr. to execute his judgments upon them that offend.
The ſtory of holy Scripture is full of examples of this truth. Cain for Abel: vox ſanguinis, the voyce of bloud.
The whole old world was puniſhed with a general inundation for the cruelty that was upon the earth; their violence made the Lord repent that he made them.
You have heard out of Obadiah, how the cruelty of Edom was intolerable, and God heard the cry of the Church and delivered them, and puniſhed Edom with deſolation.
And when Iſrael was in the land of Egypt, in the houſe of bondage, God ſayeth,
I have ſeen, Acts 7 34.I have ſeen the affliction of my people which is in Egypt, and I have heard their groaning and am come down to deliver them.
Even Iſrael his own people is not ſpared, Sion his holy mountain, Jeruſalem his holy City, is puniſhed for oppreſſion. He doth this
Firſt, Reaſ. 1 In regard of his ſervants that do complain to him, to let them ſee the power of their prayers, that he may ſtirre them up in all greivances to commit their cauſe to him, and not to ſeek private revenge;Injuriam. as Tertull. Si apud deum depoſueris injuriam, ipſe ultor eſt: ſi damnum, reſtitutor est.
Therefore let not the oppreſſed wrong their own cauſe with vexing, Ʋſe. and diſquieting their own hearts at them that lie heavy upon them; for St. James tels us that. The wrath of man worketh not the righteouſneſſe of God.Jam. 1.20.
Let them not vent their ſpleen in bitter curſings and execrations which be the voyce and language of impatience and impiety, and turne upon us, and all to tear us.
But let them ſeriouſly complain to God, and he will hear them, and do them right.
Let them tarry the Lords good leaſure, and they ſhall ſee that he will take the matter into his own hand.
1. Either he will take the oppreſſed out of the world, and give them reſt from their labours, and lay them in the beds of eaſe, and lock them in the chambers of peace till all ſtormes be over, and then he will ſay, Returne ye ſons of Adam.
2. Or he will change the heart of the oppreſſours, and for ſtony hearts, give them hearts of fleſh, and fill them with compaſſion and tenderneſſe.
3. Or he will reſtrain the power of the wicked againſt his choſen, and ſuffer no man to do them wrong, but will reprove even Kings for their ſakes: the rage of man will he reſtrain.
4. Or he will give the oppreſſed ſuch a meaſure of patience and charity as he ſhall bear injuries without murmuring, and bleſſe them that hate and perſecute him.
5. Or he will pour forth his wrath upon the oppreſſor, and let him feel the weight of his hand; either upon his body by inflicting diſeaſes upon it: or upon his minde, by the troubles of an unquiet conſcience;
Or upon his familie by curſing the fruit of his loyns, that they ſhall be his ſorrowes by taking ill wayes,
Or upon his eſtate by curſing all his gatherings, that though all the ſtreams of profite runne every way into his bagges, nothing ſhall make him rich, like the Caſpian ſea into which many rivers do pour in water continually, yet is it never the fuller; rather like the lean kine never the fatter;
Or upon his life, by taking him out of the world, and thereby giving occaſion to the afflicted to rejoyce.
Therefore art thou afflicted? pray and complain, and expoſtulate with God, for he will hear thee.
2. God heareth the complaint of the juſt againſt the oppreſſours for his names ſake, Reaſ. 2 for ſo David urgeth him.
Hear me O God for thy names ſake. For it toucheth God in honour when his faithfull ſervants do appeal from the ſchool of unrighteouſneſſe where they are oppreſſed, to the tribunal of his judgment, where they ſhould be releived, and cannot be heard.
You remember when Chriſt was on the croſſe, and his enemies had their cruel hearts deſire againſt him, they contented not themſelves to be cruell and ſcornfull to him, but they blaſphemed alſo the name of God ſaying,
He trusted in God, let him deliver him now if he will have him. Mat. 27 43The very theives that were faſtened then to the croſſe on either hand of him, caſt that in his teeth.
When the wicked prevail againſt the juſt, the next word is, Where is now their God?
Let us then know the name of God is himſelf, Ʋſe. he cannot deny himſelf, he hath a name above all things, and a ſpeciall glory due to that name; he cannot ſuffer that name to be blaſphemed, He will not hold him guiltleſſe that taketh his Name in vaine.
Therefore in all greivances let us ſay with David: Our help is in the Name of the Lord, who hath made Heaven and Earth.
It is our comfort in trouble that we do ſuffer together with the name of God, and if we do lay faſt hold on that, we ſhall be delivered together with it; we may well caſt our truſt upon that name, for, in hoc vinces, in this thou ſhalt overcome, is the Motto and word thereof, it is a ſtrong tower to all that truſt in it.
3. God will hear the complaints of the juſt, Reaſ. 3 for his truths ſake; for he hath promiſed the juſt, I will not leave thee nor forſake thee. And he hath ſaid
He ſhall call upon me and I will hear him, I am with him in trouble, I will deliver him and he ſhall glorifie me.
And David ſaith. He will not ſuffer his truth to faile. We have more then his promiſe, we have his oath againſt the ungodly.
I have ſworn in my wrath that they ſhall not enter into my reſt. Pſ. 95.11.Ʋſe.
Let us build then upon this promiſe, for God is faithful that hath promiſed; The violent and the oppreſſour hath part in the wrath of God, as he ſaith;
And I will come near to you in judgement, Mal. 3.5.and I will be a ſwift witneſſe againſt the ſorcerers, and againſt the adulterers, and againſt falſe ſwearers, and againſt them that oppreſſe the hireling in his wages, and the fatherleſſe, and the widow, and that turn aſide the ſtranger from his right, and that feare not me, ſaith the Lord of hoſts.
Here is Gods threatning againſt two of the ſins of this People, violence and the want of the feare of the Lord, whereby the law is ſlacked.
And for corruption of Juſtice, they that turn judgement into wormwood have their doom. Judgment without mercy ſhall be ſhewed to them that have no mercy.
Let us not therefore feare them, or be troubled at them that go in theſe wicked ways; for the Judge of all the world will do juſtly.
The cry of the oppreſſed ſhall prevaile against them. He alſo will heare their cry and will help them.
The Lord is King, the earth may be glad thereof, and the multitude of the Ilands may rejoyce; for he is known by executing judgment; he is the husband of the widow, and the father of the fatherleſſe. The poore committeth his cauſe unto him, for he relieveth the oppreſſed.
2. The particulars of this judgment threatned, contain two things,
1. The Judgment threatned.
2. The Executioners thereof.
1. The judgement threatned is, that he will puniſh them by the conquering hand of the heathen. This calleth to our remembrance divers points of doctrine delivered out of the prophecy of Oba…iah.
1. That the decrees of Gods judgments upon the wicked are conſtant and unchangeable.
2. That God uſeth warre as one of his rods to puniſh ſin.
3. That all wars are ordained by God; for he ſtirreth up this warre againſt the Jews.
4. That God puniſheth one evil Nation by another.
5. That God giveth warning of his judgments to thoſe whom he fore knoweth to be ſuch as they will take no warning to amend.
6. That God requiteth ſinners in the ſame kind in which they offend. The Jews ſinne was violence, and violence is their puniſhment.
7. That the judgment of God upon the wicked and unmerciful, ſhall be without all mercy.
The point that I will now adde, Doct. is That the Juſtice of God doth not ſpare his own People, if they provoke him. The Jews ſhall have no favour, if the Prophets and holy men have cauſe to complain of them.
All the promiſes that God made to Iſrael are limited by the condition of their obedience, and the law given to them is called the Lords Covenant, becauſe all thoſe promiſes did follow the obedience of that law; otherwiſe God ſtood free to withdraw his merciemercy from them.
So Moſes. The Lord made a Covenant with us in Horeb. The Covenant is,1 Pet. 2.5.
You ſhall walk in all the wayes which the Lord your God commanded you, that yee may live, and that it may go well with you, Verſ. 33.and that yee may prolong your days in the land which ye ſhall poſſeſſe.
God himſelfe confeſſeth,Pſal. 89.3. I have made a Covenant with my choſen, I have ſworn unto David my ſervant;
Thy Throne will I eſtabliſh for ever, Verſ. 4.and build up thy Throne to all Generations.
But yet with condition of obedience, for
If his children forſake my law, Verſ. 30. Verſ 31. Verſ. 32.and walk not in my judgements:
If they break my ſtatutes and keep not my Commandements:
Then will I viſit their tranſgreſſion with the rod, and their iniquity with ſtripes.
So that no promiſe or oath of God doth give Priviledge or immunity to any to offend the law of God.
And ſuch is the equal Juſtice of God, that David though a man after Gods heart, although a ſervant of Gods finding, a king of Gods own annointing, doth confeſſe,
If I regard wickedneſſe in my heart, the Lord will not hear me.
Moſes, his ſiſter Miriam muſt be a Leper, and ſhut out of the Camp for murmuring.
Moſes and Aaron ſhall not go into the promiſed land for their want of ſure truſt in God.
For God is no accepter of Perſons.
Thoſe who are ſealed with the ſpirit of promiſe, Reaſ. have their infirmities, lapſes and relapſes, but as they ſin not unto death, 1. The ſecond death, ſo they can't ſuffer any other then temporal chaſtiſements: yet theſe they cannot ſtop, for by this Phyſick God doth often purge them and reſtore them to health; in this fire of tribulation he doth often purge their droſſe.
For ſome water will ſerve them to waſh them if they be taken in time: for ſome that have taken ruſt with Gods long forbearance, and their own cuſtome of ſinning, fire is neceſſary to burn out their droſſe.
But none eſcape; of this all are Partakers; and as perſonal ſins have perſonal chaſtiſements, ſo epidemical ſins have popular puniſhments; when a Common-wealth is diſeaſed, what though it be a People as Iſrael whom God hath choſen out of all the nations of the world, what though he have rooted out the heathen to plant them in, although he have given them a land flowing with mi…k and honey, ſetled the Prieſthood and his Worſhip, given them his Word, continued them in peace many generations.
Yet if they ſhall uſe violence and oppreſſion: if they ſhall break the Law of God, and corrupt the ſeat of judgement;
The Lord will ſee it, and be angry; and Noah, Daniel and Job, ſhall not keep out judgment: rather the complaints of the juſt ſhall help to haſten the coming of wrath againſt that land.
We have heard alſo that judgment beginneth at the houſe of God.1 Pet. 4.17
When God ſent deſtroyers into Jeruſalem, their Commiſſion was, Slay utterly old and young, both maids and the children, Ezech 9.6and the women, and begin at my Sanctuary.
We may ſay that England hath been for many years, ſince the reſtitution of our Religion, Gods pleaſant plant: Ʋſe. he hath given it reſt, he hath hedged you, walled it with his Providence. He hath given us peace within, he hath given us victories abroad, he hath kept out the Chaldaeans the Spaniards, whoſe invincible ſtrength came to poſſeſſe and divide the land.
He hath ſpoken the word, and we have had multitude of Preachers, Religion and all kind of learning; all Mercature hath flouriſhed, and we have traded to the ends of the world; Mechanical and manual arts have come up to their full growth, we may ſay, Non fecit Deus taliter, we have peace now with all the world at leaſt in ſhew and pretence.
Let not theſe favours of God ſwell us, and make us preſume in our hearts, that our God cannot be loſt to us, to encourage ſinne; if the ſins of the Iews be found amongſt us, violence, contempt of Religion, and corruption of Juſtice. God will do a thing in our days, which he that heareth will not believe by reaſon of our long reſt.
All the favours of God came in with true Religion; and the contempt thereof wil carry them out again; for God is no accepter of Perſons as we are Angli, if we were Angeli, he would caſt us out of our heaven upon earth, and give our land to ſtrangers that ſhall puniſh us, and make them that hate us to be lords over us.
2. The executioners of this judgment; wherin obſerve,
1. By whom God will puniſh.
2. How farre the puniſhment ſhall extend.
3. What ſhall become of them whom God doth uſe as his rods in this execution.
1. By whom? by the Chaldaeans; Theſe are deſcribed,
1. By their own fitneſſe for their deſigne.
2. By their Praparation to accompliſh it.
3. By their intention in it.
2. How far the puniſhment ſhall extend,
1. To a full Conqueſt.
2. To a proud triumph.
3. What ſhall become of them.
1. They ſhall change their mind.
2. They ſhall offend in imputing their victories to their own idols.
1. By whom God ſhall puniſh the Jews.
1. Of their fitneſſe for this execution, they are deſcribed to us by theſe notations.
1. They are bitter.
2. They are haſty.
3. They are dreadfull.
4. They are wilful.
1. Bitter in their harſh and cruel natures.
2. Haſty in their participation and ſpeed.
3. Dreadful in their power and ſtrength.
4. Wilful in taking their own ways; for their judgement and dignity proceedeth from themſelves.
To be bitter and ſlow gives warning to reſiſt, and affordeth the benefits of time, a great friend to defence.
To be bitter, and haſty, and weak, is but a lightning, a flaſh and away.
To be bitter and haſty are dreadful; but to admit advice gives time of breathing: but when the nature is inflamed with bitterneſſe, and the action is accelerated with haſte, and fortified with ſtrength, and followed with wilfulneſſe, this makes up a full danger, eſpecially where God ſetteth ſuch a work.
Theſe be evil affections in this People, & prove their minds ſet upon miſchief; yet God maketh rods of theſe twigges, and whips of theſe cords to puniſh the ſins of his own People.
The point of doctrine here is,
That God can make good uſe of the vices of men, Doctr. and can make wicked men ſerve him as the inſtruments of his will, as Auguſtine, Deus bonus utitur malis neceſſariis bene.Civ. dei 18
So Mr. Calvin judiciouſly obſerveth in the text, Hec quidem non fuerunt laudanda in Chaldaeis, amarulentia & furor; ſed poteſt deus haec vitia convertere in optimum finem St. Auguſtine treating of the proſemination of the Goſpel, and the quick ſpreading thereof, hath two chap…ers to our purpoſe.cap. 50.
In the 50. he ſheweth. Per paſſiones praedicantium illustrior facta eſt Praedicatio, by the ſufferings of Preachers preaching is made the more famous.
In the 51. Per diſſentiones hareticorum fides Catholica roboratur, by the diſſentions of hereticks the Catholik faith is ſtrengthned.
He is ſo full to this purpoſe, to ſhew what good God works out of evil, that I cannot ſuppreſſe his words.
Inimici eccleſiae quolibet errore caecentur, ſi accipiunt poteſtatem, Corporaliter affligendi exercent ejus patientiam.
Si tantummodo malè ſentiendo adverſantur exercent ejus ſapientiam.
Ʋt diligantur, exercent ejus benevolentiam. But when the Church of God grows foule, and when People of God forſake God, and go in their own ways, then God uſeth the wicked ad vindictam; then as David ſaith, the wicked are the ſword of the Lord.Pſ. 17.13.
And that is the reaſon why God doth ſuffer ſo many evils in the world, becauſe they be his rods to chaſten evil.
Even in this example, Ieremie the Prophet of the Lord doth threaten the ſame judgment.
The Chaldaeans ſhall fight againſt this city, and take it; and burn it with fire.Jer. 37.8.
Thus ſaith the Lord, deceive not your ſelves, ſaying, the Chaldaeans ſhall depart from us, for they ſhall not depart.
For though you had ſmitten the whole army of the Chaldaeans that fight againſt you, and there remained but wounded men amongſt them, yet they ſhould riſe up, every man in his tent and burn the city with fire.
Thus God doth,Cap. 1. becauſe he will declare his owne perfection of wiſedome and goodneſſe, that he can work good out of evil, and diſpoſe the very vices of men to good.
And thus the examples of foule ſinnes in our brethren, do move us,
1. To a loathing thereof; as we read, the Lacedemonians would make their ſlaves drunk, and then ſhew them to their children to make them loath drunkenneſſe; and all that have the feare of God, when they ſee and heare the evil converſation, and evil and profane words of the wicked, they behold in them the ugly face of ſinne, and are touched at the heart with a deteſtation of the ſame.
2. They move us to charity.
1. Charitas incipiens at our ſelves to take warning by their example, that we when we ſee a thief, do not turn to him, nor be Partakers with the adulterers.
To make us ſet a guard upon our whole life, a zealous purpoſe to eſchew evil.
To uſe the means for our preſervation from evil, which are hearing, and meditation in the law of God, and frequent and fervent Prayer.
2. Charitas proficiens, to pray God for our brethren, that he would direct their paths, forgive their ſins, and mend their lives, and preſerve others from being corrupted by their evill example.
2. God bringeth forth the effects of his own good will, Reaſ. 2 out of the miniſtry of the vices of men, to declare his true juſtice in puniſhing ſinne by ſinne, that ſinners may ſee that they ſerve for rods, one to whip another of them, whereas the juſt do not, cannot hurt one another; for all evil is noxious, holineſſe is humble.
God declareth himſelf King and ſupream Lord of the earth herein; Reaſ. 3 for as David ſaith, fecit quicquid voluit, he hath done what ever he will. He will not let either the ſinner that acteth, or Satan that ſuggeſteth evil, to have the managing thereof; for howſoever it ſeemeth that they ſerve their own turns therein, he will diſpoſe their evil to his own proper ends, and they ſhall unwillingly work for him, though both the bent of the ſuggeſtion of Satan, and the promiſe of the intention of the ſinner, and the fewel of the affection, and the whole force of the action be diverted againſt him. So Joſephs brethren full of envie to him ſold him into Egypt.
What a charity did God work out of it? ſo the Jews for envy purſued Chriſt to the Croſſe; all the godly fare the better for the good which was effected by it.
Iſrael is here puniſhed by the Chaldaeans, and God maketh uſe of theſe bryars and thorns to prick and goare his People: he ſuffereth them to be carried into captivity.
All the force of Satan and his inſtruments, prevail no farther againſt the Church, then for correction and burning out the droſſe, God doth ſtill do all things for the beſt.
The conſideration where of ſerveth,
1. To pacifie us againſt evils, Ʋſe. and to lay that ſtorme which either humane paſſion or inordinate zeal may ſtirre up againſt ſinne and ſinners, though that all puniſhment in its nature be evil, yet God may work good of it; and the Son of God ſaith, Reſist not evill, let it have its courſe, and expect Gods end in at.
You ſee how much Habakkuk was troubled at the ſins of the Iews; how he did even chide with God for his patience and remiſſeneſſe toward them; you ſee from thence it is a burthen to man to beare the impieties of their brethren, and to behold their uncharitableneſſe: and therefore it is lawful to complain to God of ſuch, and to awake his juſtice againſt them.
And here in Gods anſwer, you ſee that God can make uſe of men of evil natures and ungodly lips to execute his will.
Obſerve the faults of theſe Chaldaeans,
1. Idolatrous; therefore Religion, and the whole worſhip of God, and the houſe of his worſhip, and the Prieſts and the Miniſters of it were like to pay for it.
Woful is that ſtate that giveth any way to idolatry to enter into it; for Amaziah cannot endure Amos to prophecy near the King.
2. Fierce and cruel, and therefore no mercy to be expected where they may uſe the ſword.
3. Proud and imperious; ſo that to ſerve them was the baſeſt vaſſalage that might be. Such a nation as this will always make a good ſharp rod, to ſcourge the Church when it rebelleth againſt God.
And let that Land into which ſuch a nation doth come, either in a ſtorme by force, or in a calme by treaty to have power therein, perſwade it ſelf, that God ows it a whipping, and will not be long in debt.
But in all fears, and ſmart, let the comfort of this doctrine ſeaſon our hearts, that God doth uſe the evils that be in men well, and all things ſhall come to the beſt to them that feare God.
Let us remember our leſſon, let us live in the learning and practice of it, feare God and keep his Commandements, and let Satan do his worſt, and let the Catholick Biſhop and the Chaldaeans his idolatrous, cruel and proud ſonnes, uſe either their wit or ſtrength againſt us; ſi Deus pro nobis, if God be for us, all is well.
Theſe thorns ſhall bear us grapes, and theſe thiſtles figs; We had need to conſider that in all machinations and actions of m…ſ chief againſt the Church there is alſo the right hand of the moſt high, dextera excelſi: let us take heed that we do not ſinne too boldly with that. Rather let us await the good iſſue that his holy will ſhall produce; for all things do work together for our good, if we do fear and ſerve him.
2. This ſerveth to ſoften that hard Doctrine of our Saviours, Ʋſe 2 which goeth ſo much againſt the heart of fleſh and bloud, to bleſſe thoſe that curſe and perſecute us, and to pray for thoſe that hate us, to love our enemies; for ſeeing all their actions be governed and diſpoſed by the providence of God, who loveth us ſo well, that he ſpared not his own Son but gave him unto death for us, we may promiſe our ſelves good out of all evils that they imagine of execute againſt us.
There be two things which muſt be conſidered in our enemies, to quicken this charity.
1. The perſon of our enemy which teareth (though much defaced) the image of God, and is the ſame nature with us; fleſh of our fleſh, and bone of our bone, which we muſt not hate nor wiſh ill to.
2. The imployment of God in his actions which do offend us; for we ſee that God ſtirreth him and ſetreth him awork, and manageth the whole operation to his own purpoſe;
Therefore think not our Saviours Precept an hard ſaying, who commandeth charity even to an enemie, and love to ſuch as hate us.
For even in the injuries they do to their brethren, they do ſervice to God.
Yet is not God author of the evil done, but of the good exracted out of that evil, and applyed to the benefite of his Church.
2. Their preparation to accompliſh this Will of God;
1. In their own perſons.
1. Terrible.
2. Wilfull.
2. In their military forces.
1. Their horſes.
1. Feirce.
2. Speedy.
2. Their riders.
1. Numerous.
2. Speedy.
3. Cruell.
1. For their own perſons, no doubt but they ſhould bring with them all the appearance of danger and horrour that might be, that God might caſt the fear of them upon the Jews; that is number, choice of ſouldiers, ſtrength of armes.
2. For the forces here named, horſes trained up to the field, fleſht in bloud with horſemen to manage that feirceneſſe to the deſtruction of the Jew;
This is their preparation, wherein we are taught that
When God undertaketh to do a work, he accommodateth all fit means for a full execution. Doctr. foreign all things work together; for when he beginneth he will alſo make an end.
You all know that God hath no need of means to execute his Will, his Will is a law to his creature; Yet he chooſeth in his great wiſedom by viſible and ſenſible means to chaſten the rebellion of the Jews, that his ways may be know upon earth, even the wayes of his judgments that the earth may ſtand in awe of him.
God would have his Church know, that if he once take diſpleaſure againſt them; he hath the command of armies to fight againſt them; for he is LORD of Hoaſts.
Men partners with them of the ſame nature, ſhall be fearfull and terrible to them, they ſhall lay aſide all humanity, and ſhall arme themſelves with malice and cruelty to deſtroy them; they ſhaall ſee that God can put mettal into them, and into their horſes, and make all their military proviſions mortal to deſtroy them: for who is ſo great a God as our God.
Edom had made peace as you heard out of Obadiah, with his neighbour nations, yet the men of his confederacie put a wound under him.
Let us not truſt our peace with all the world, eſpecially with them whoſe religion is a warrant to them to break with us when they ſee an advantage.
Let us make and keep peace with our God, and put our ſins to ſilence which cry out for judgments againſt us; for if he be on our ſide, we need not feare the arme of fleſh: the horſe and the rider too will fall, & fail, as in the example of Iſrael, he hath a red ſea, a judgment of vengeance to follow them: one ſhall chaſe a thouſand.
A thouſand ſhall fall on thy ſide, and ten thouſand at thy right band, but ſhall not come near thee.
There is,Pſal. 91.7. there can be no danger to them that have the God of Jacob for their refuge.
When armies fight his battels, they are terrible and dreadful; when he is on our ſide, there are more with us then againſt us.
The name of the Chaldaeans, their fierceneſſe, their haſty violence, their number, their horſes, their riders, their whole Preparation for warre, do all borrow terrour from ego excitabo, I will ſtir up; it is God that ſetteth them a work, which putteth this mettal into them.
Let me learn of the Apoſtle Saint Paul to apply this terrour, to the common uſe of all thoſe that are deſpiſers of the threatnings of God.
Beware therefore least that come upon you which is ſpoken of by the Prophets.Acts 13.40.
And there he citeth theſe words, ver. 5. I will do a work in your days, which yee will not believe, &c. whereby he ſheweth.
1. That the Provocation which moveth God to this ſevere judgment is contempt; therefore Saint Paul ſaith, Heare yee deſpiſers, for it was ſpoken at firſt to ſuch as did ſlack the law of God, and had no awe or reverence of his threatnings and judgments.
2. That this was no ſingular judgment proper to that nation of the lews, but common to his People all the world over; for God ſeeing Religion contemned, and Juſtice corrupted, that neither a Chriſtian, nor a moral converſation is regarded, he will find Chaldaeans more fierce and haſty and violent nations, to overrun and deſtroy ſuch a People.
Our ſins are the edge and point of their weapons.
3. The intention of the Chaldaeans.
God worketh as he profeſſeth, in this invaſion, and his end is, to puniſh the over-growing ſins of the Jews, the Chaldaeans they work, their end is ſpoil and enlargement of their dominion.
God for his own end giveth way to them and ſuffereth, that is not all, he worketh with them and accompliſh their deſire.
The Papiſt and the Anabaptiſt do both charge the Proteſtant Church that we maintain God to be the Author of ſin.
Campian ſaith, for us, Volens, Suggerens, Efficiens, Jubens, Reaſ. 8 Operans, & in hoc impiorum ſcelerata conſilium gubernans. And this is one of our paradoxes.
Cardinal Bellarmine doth maintain, that all evils are done on earth, only permittente deo by Gods permiſſion. Our anſwer is,
That in all ſinful actions, two things are to be conſidered, as Aquinas well teacheth.
1. Ipſa actio, the action.
2. Vitium actionis, the fault of the action.
We confeſſe that God is vilens, ſuggerens, efficiens, jubens, operans, and gubernans in actione, for omnis actio quatenus actio eſt bona; for deus omnia operatur. In him we live and move, and without his power no action can be performed.
It is blaſphemie to ſay or think that any thing is, or can be done againſt the will, or without the power of God, or that God doth lend his power to any againſt himſelfe, and his Will, for that deſtroyeth the Omnipotent Providence of God.
But for the evil that is in a wicked action, that deriveth it felf from the corrupt root of mans ſinful nature.
Saint Auguſtine handling this point doth thus exemplifie it.
Qum pater tradiderit filium, & dominus corpus ſuum, Epl. 48. ad vincent.& Judas dominum cur in hac traditione deus juſtus eſt, & homoreus, niſi quia in re una quam fecerunt cauſa non una eſt ob quam fecerunt?
In the example in my text God himſelf hath cleared this truth. For here are the Chaldaeans.
1. Out of a natural fierceneſſe of evil nature, apt to do miſchief, and haſty to execute it.
2. Out of a covetous deſire to enrich themſelves, making no conſcience to invade the goods of their neighbours.
3. Out of an ambitious and proud deſire, longing to poſſeſſe a land that is not theirs.
Doth God approve theſe unchriſtian deſires in this idolatrous and wicked nation?
We ſay and believe that God hateth wickedneſſe, neither ſhall evil dwell with him.
Yet for the action of violence. God ſeeth his people of the Jews for contempt of Religion, and for corruption of Juſtice, and for violence to one another worthy of puniſhment, he holdeth them worthy to be puniſhed with violence, and therefore he ſtirreth up a violent nation againſt them.
He ſeeth that they live by oppreſſion, and therefore he ſendeth oppreſſours to ſtrip them out of all.
He ſeeth that they live in unbridled licentiouſneſſe, and therefore he taketh away their liberty and ſendeth them into captivity; he findeth them unworthy of the land which he gave them, and therefore he giveth it away to ſtrangers, and putteth their enemies into poſſeſſion thereof.
Conſider all this as malum panis, the evil of puniſhment, and ſo God is Author, Suggeſtor, and operator herein.
But conſider how the Chaldaeans work in this affaire, and God himſelf acquitteth himſelf in this text, and putteth it off upon them.
Their judgement and their dignity ſhall proceed from themſelves. That which they ſeek is a project of their own,Verſe 7. they know not what God would have done, and as they adviſe not with him, nor underſtand that he ſtirreth them, they acknowledge nothing to him, as it followeth, for they thank their own god for the victory.
You do now ſee Gods good end, and their evil, and in this one action; and Saint Auguſtine ſaith, Deus quaſdam voluntates ſuas utique bonas implet, per malorum hominum voluntates malas. Vide Whitak. contra Camp. ratione 8.
From hence it cometh that they, which fulfilling the Will of God, which they know not, do fulfil their own Will, which they aime at, have no reward of their ſervice, but rather are after puniſhed for the ſame, as Hugo de Sancto victore, ſaith.
Quoniam non ſuâ voluntate, De Sacramenti Pſ. 4. c. 15.ad implendam dei voluntatem dirigunt, ſed occulta ipſius diſpoſitione.
And thus doth Maſter Calvin teach men, in thoſe places which Campiarae doth ſlanderouſly traduce to this paradox, that God is author of ſin.
The title is Deum ite impiorum opera iti, & animos flectere ad exequenda ſua judicia ut purus ipſe ab omni labe maneat.1, Inſt. 18.
It ſufficeth that wee ſee the intention of the Chaldaeans evil, for that condemneth them, and his judgement upon them, which followeth in this chapter, doth prove, that their intention make their whole ſervice corrupt, ſo that though it pleaſed God that evil was done againſt the Jews, they did not pleaſe God that did execute the ſame.
The rule is true, that all evil actions are juſtly judged by the intentions of their Agents, good actions are not ſo.
⊙ For every good intention will not juſtifie an action to be lawful: as in Rebecca and Iacob her ſonne, it was a good intention to ſeek the bleſſing which God had decreed, but the act whereby it was attained, was meerly unlawful.
But an evil intention is ſufficient to corrupt any action, though it carry never ſo ſpecious a ſhew of good.
Jacobs ſonnes went about a good action, to draw the Shechemites into a conformity with the Hebrews in Religion, the intention of the Shechemites, which made them embrace the motion, was the enriching of themſelves by this correſpondencie, the intention of Jacobs ſonnes was to betray them to death, and God puniſhed them both the Shechemites with death, the ſonnes of Jacob with their fathers curſe.
And the Chaldaeans puniſhed the Jews, and ſought therein the glory of God only, and gave him the praiſe of their victory, of whom they borrowed the power of their ſtrength they had been blameleſſe; but their hands concurred with the juſt will of God, their hearts did not, yet God is juſt in employing them.
The rule therfore is, that he that willeth the ſame thing which God willeth, & doth the ſame thing which God would have done ſinneth, except he willeth and doth the ſame thing, in the ſame matter and for the ſame end which God projecteth. Let the ſame mind be in you that was in Chriſt Jeſus, arme your ſelves with the ſame mind.
That mind is an armour againſt the wrath of God;1. Pet. 4.1. we know we cannot diſpleaſe him, ſo long as there is an harmonie of our mind with his; that mind is an armour againſt the revenge of men, for if we be abundant always in the work of the Lord, we know that our labour is not,Eph. 4.23. cannot be in vaine in the Lord; for we muſt be renewed in the ſpirit of our mind, we muſt not be like the axe and hammer in the hand of the artificer, which knoweth not who uſeth it; nor what he doth, nor why; we are living inſtruments, and our minds muſt ſet our hands awork, we muſt know what we do, for whom and why, or elſe our work is againſt our ſelves.
We do nothing, but as God doth guide the hand, ſo he frameth the heart and affections to it, if he do not alſo enlighten our underſtandings, and apply our minds to it, we are carried as bruit beaſts, we are not led as men.
So then I leave thoſe Chaldaeans, though the armies of God at this time, and doing the will of God ignorantly, yet for the corruption of their intention culpable, and in as ill caſe as they whom they perſecute and overcome.
All the injuries that we do by word or deed to our brethren, they are done with Gods privity, Ʋſe. he knoweth thereof, he diſpoſeth them to their puniſhment who ſuffer by us, or for the exerciſe of their patience, or the tryal of their charity to them that hurt them, or their conſtancie in obedience to him.
Let us not ſo much conſider what good God doth work out of us to them, as what evil breedeth in our heart, and ſo no thank to Ioſephs brethren that he is the ſecond man in Aegypt.
All the fat of the land of Goſhen and the ſweet exchang of their pinching famine for a ſwelling plenty, will not ſtill the clamorous accuſing voice of their guilty conſcience, for the ſinne of their evil intention againſt their brother; for as ſoon as their father died, their fear revived, they doubted that Joſeph would revenge that fault.
The old word was animus cujuſque, is eſt quiſque, every mans mind is himſelf, and ſo when David ſaith of the juſt man: the floods of many waters ſhall not come near him: it is expounded it ſhall not come ſo high as his mind to the diſquieting thereof: it ſhall not come ſo high as his faith to the weakning thereof.
Remember this when you pray, fiat voluntas tua, thy will be done; that you deſire of God not only a correſpondence with his hand, that you may do that which he would have done, but correſpondence of Will that you may do it for the ſame cauſe.
2. How far the puniſhment ſhall extend.
1. To a full Conqueſt.
2. To a proud triumph.Diviſ. p. 78
The full Conqueſt is ſet forth, verſ. 6.
They ſhall march through the bredth of your land to poſſeſſe the dwelling places that are not theirs. v 9.
They ſhall come all for violence, and ſhall gather together the captivity as the ſand.
Wherin is deſcribed a full poſſeſſion of the land of the Jews, and a deportation of the people, a loſſe even of the birth-right and the bleſſing.
The land of Canaan is called the land of promiſe, for God promiſed it to Abraham, and ſwore to him that his ſeed ſhould inherit it, but by way of Covenant which had reference to their obedience of the law of God, for ſo Moſes forewarned them.
If thou forget the Lord thy God, &c.
I teſtifie unto you this day, yee ſhall ſurely periſh, Deut. 8.19.as the nations which the Lord destroyeth before you; ſo yee ſhall periſh, becauſe ye would not be obedient unto the voice of the Lord your God.
And Moſes ſaith unto them. Behold I ſet before you this day, Deut. 11.26.a bleſſing and a curſe.
Bleſſing, if you obey the Commandments of the Lord, &c.
And the curſe, if you will not obey.
Now God is free of his promiſe and oath that he made to them, for they have diſobeyed him, they have corrupted their ways, they have contemned and ſlacked the Law of God, therefore they have forfeited their eſtate in that good land, and their perſons ſtand obliged to the puniſhment of their diſobedience.
The leſſon is, Doct. that all the promiſes of Gods favour to men, are not abſolute but conditional, and are referred to the obedience or diſobedience of men.
For man is mutable. Reaſon God is unchangeably juſt, he muſt not, he cannot favour diſobedience, his love goes not in the blood, but in the faith of Abraham. Iſrael the poſterity of Abraham is no more to him then the poſterity of Canaan who had his fathers curſe, except that Iſrael do ſerve him better then they do. He hath told them ſo by Moſes, for ſeeing there was no merit in them to deſerve his love at firſt, and no means for them to continue his love, but their obedience, that failing, they are to him as heathens.
Chriſt teacheth us, that if any be wilful, and will not obey the Church, he muſt be to us as an Heathen and a Publicane, we can never excommunicate ſuch ex communione charitatis, out of the communion of charity, for as much as in us lieth we muſt have peace with all men, and we muſt never hide our ſelves from our own fleſh, and we muſt do good unto all men, but we may, we muſt exclude them, ex Communione Eccleſia, from the Communion of the Church, we muſt not admit them to our Congregations, nor eſteem them members of the Church till they be reconciled.
Religion is the knot of true union that knitteth us to God, that uniteth us to one another, that once diſſolved, farewel fair weather, we muſt turn all into chiding and reproof, and as the Apoſtle ſaith, come to them with the rod. We muſt complain of them to God, and awake his Juſtice upon them. So that if we would keep our land from invaſion and depopulation, our perſons from captivity and deportation, our goods from direption and deprecation, let us ſerve the Lord in feare and obedience, in holineſſe and righteouſneſſe before him all the days of our lives.
2. The puniſhment ſhall extend to a proud triumph, which is expreſt. v. 10. They ſhall ſcoffe at the Kings, and the Princes ſhall be a ſcorne to them, and they ſhall deride every ſtrong hold.
This is another of Gods rods: Doct. he puniſheth the deſpiſers with ſcorne and contempt, as you heard out of Obadiah: Behold I have made thee ſmall, Verſ. 2.thou art greatly deſpiſed.
Therefore Saint Paul repeating this prophecie, doth by way of expoſition, to ſhew to whom this judgment doth belong, ſay, Behold yee deſpiſers, and wonder, and vaniſh away, Acts 13.40.for behold yee amongſt the heathen.
This is Gods own word, He that deſpiſeth me ſhall be dſpiſed. Yea, as the Pſalmiſt ſaith, He poureth contempt upon Princes.
Two things that are moſt priviledged from contempt ſhall here ſuffer it.
1. The Majeſty of Kings.
2. The ſtrength of fortifications.
But when the ſupream Majeſty of God is offended and deſpiſed, theſe cannot eſcape both deſtruction and contempt.
This the generous nature of man doth more fear then any temporal evil: let me ake, and ſmart, and loſe all, but let me not be deſpiſed.
When the Jews began after the captivity, to build again the wals of the city, they had ſtrong oppoſition by their enemies, Tobiah and Sanballat, and others, who laboured to hinder the building all they could. But when they deſpiſed the Jews, and ſcorned their work, Nehemiah took it to heart, and grew very earneſt with God in complaint againſt them. For,
Sanballat mocked the Jews, and ſaid before his brethren and the army of SamariaNehem. 4.1.
What do theſe weak Jews? will they fortifie themſelves? will they ſacrifice? will they finiſh it in a day? will they make the ſtones whole again out of the heaps of duſt, ſeeing they are burnt?
And Tobiah the Ammonite was beſide him, and ſaid, although they build, yet if a fox go up, he ſhall even break down their strong wall.
This ſends Nehemiah to God, ſaying, Hear O God, (we are deſpiſed) and turn their ſhame upon their own head. This heavy judgment ſhall God inflict upon the Jews.
The reaſon is, Reaſon. becauſe this is the fitteſt puniſhment for their pride. Now they ſhall ſee, that ſo long as a People walketh humbly before God, ſo long they live in glory and reputation; but when God faileth them for their ſinnes, their enemies do prevail againſt them, and cover them with diſdain.
When God tryed Job with all kind of corporal and temporal calamities in the agony and ſmart of his paſſion, he looketh back to the former mercies of God; wherein I obſerve, that he giveth the firſt place of his temporal happineſſe to that reſpect that was given to him.
When I went out to the gate through the City, Job 29.7.when I prepared my ſeat in the ſtreet,
The young men ſaw me, Verſe 8.and hid themſelves, and the aged aroſe and ſtood up.
The Princes refrained talking, Verſe 9.and laid their hand on their mouth.
The Nobles held their peace, Verſ. 10.and their tongue cleaved to the roof of their mouth.
When the eare heard me, Verſ. 11.then it bleſſed me, and when the eye ſaw me, it gave witneſſe to me.
But in the next chapter recounting the miſeries which had come upon him, he gives the firſt place to contempt.
But now they that are younger then I have me in deriſion, Job 30.1.whoſe fathers I would have diſdained to ſit with the dogs of my flock.
They were children of fooles, Verſe 8.children of baſe men; they were viler then the earth.
And now I am their ſong, Verſe 9.I am their by-word.
They abhor me, Verſe 10.and fly far from me, and ſpare not to ſpit in my face. Read on at leaſure.
But thus did the Jewes abuſe Chriſt: Is not this the Carpenter? And after they put on him a purple garment, and put a Reed in his hand, and crowned him with thornes, and ſaluted him ſcornfully, King of the Jews.
They ſpit on his face, and even hanging on the Croſſe of pain and ſhame, they laughed him to ſcorn.
Some referre the non ſicut to this eſpecially. Have ye no regard all ye that paſſe by the way, conſider and behold if ever there were ſorrow like my ſorrow which was done to me: Lam. 1.12For the grief of contempt muſt needs be the greateſt humiliation, becauſe of the eminencie and excellencie of his perſon.
And for Chriſtian Religion in the Primitive times of the Church, the common evill opinion of it was that, it was Hereſie; but the learned Grecians did call preaching fooliſhneſſe, ubi ſapiens? ubi ſcriba?
The way to avoid this contempt, is humility, Ʋſe. a vertue unknown to the moral wiſemen of former ages; it is the proper vertue of the Chriſtian.
Diſcite à me quia mitis & humilis.
This is the vertue, and he the only teacher of it, the beſt example of it, the fulleſt reward of it.
You heard from Obadiah to Edom,
The pride of thy heart hath deceived thee:Verſ. 3.
The pride of life is the Queen of vices, as you heard then, it treſpaſſeth the Majeſty of God, it turned Angels into devils, and cast man out of Paradiſe. Hugo. Superbia mihi deum aufert.
Humility doth make us think reverently of God, and charitably of our brethren, and worſt of our ſelves. Saint Paul, of whom I am chief.
Humility makes us think all the leaſt favours of God too good for us, and ſo joyneth contentedneſſe with godlineſſe.
Contempt cannot ſmart upon the humble in reſpect of themſelves, but in reſpect of God who is deſpiſed in them; ſtudy and pray to God for this grace; this keeps peace in the Church, and quietneſſe in our common converſation; for only of pride cometh contention. Let me once ſay with Jacob,
I am not worthy of the least of thy mercies, and we ſhall value the very crummes that fall from the childrens table, the leaſt of Gods favours will be ſweet to us, and God ſhall be praiſed for them.
And with ſuch as be of a contrite and lowly ſpirit God will dwell, God himſelfe boweth the heavens, and cometh down to ſuch to viſit them, at que humiles habitare caſas. Behold I ſtand at the doore and knock. Not at the door of the proud, for their ſelf-love keepeth him out.
The humble man is the Lords temple, and he ſaith, Here will I dwell, for I have a delight therein; I will ſatisfie their poore with bread, the holy ones ſhall rejoyce and ſing: I tooke David from the ſheepfolds, there will I make the horne of David to flouriſh, I have ordained a lanthorn for mine annointed.