Commentary on Habakkuk, Commentary · Chapter 1 · Verses 3, 4
Verſ. 3. Why doſt thou ſhew me iniquity, and cauſe mee to behold grievance? for ſpoiling, and violence are before me: and there are that raiſe up ſtrife and contention. 4. Therefore the Law is ſlacked, and judgement doth never go forth, for the wicked doth compaſſe about the righteous: therefore wrong judgment proceedeth.
2. HE conteſteth with God for ſhewing to him the ſins of the people. verſ. 3, 4.
For the opening of that Text
Why doſt thou ſhew me iniquity?]
1. That it is not his own curious ſearch to look into his brethren; I do not ſay ſo ſcrutinouſly as the Hypocrite in the Goſpel, who with a beam in his own eye could yet diſcerne a moat in his brothers eye: no not to behold their groſſe iniquity. He did not look upon his brethren like an informer to ſee what fault he could finde in them to complain of: he had ſomething elſe to do; he ſaith that God ſhewed him the iniquity 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.
2. 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 ſociety of evil practiſe, and do not communicate with the evil in evil, cannot behold the evil, the object is too near them or gone out of ſight.
3. It ſheweth that God doth not only himſelf take notice of the evils that men do, but he acquainteth his Prophets and Miniſters therewith, which he doth to that end that he may prove their fidelity to him, whether they will diſcharge their duty to him, and their people to whom they are ſent, in telling the houſe of Jacob their ſins, and in labouring to bring them to the knowledge thereof that they may repent.
It followeth! Thou doſt cauſe me to behold grievance. Pſal 51.8.Wherein he reſurmeth what he hath ſpoken before, and rhethorically amplifieth it: for it is one thing to ſhew, another to cauſe him to behold. This is an effectuall demonſtration, as the Prophet David doth pray, Make me to hear joy and gladneſſe.
God hath ſent his Goſpel which is the voyce of joy in the tabernacles of the righteous all the world over; have they not heard?
Their ſound is gone out into all the world, and their word to the ends of the earth.
But that is not enough, except God do cauſe us to hear the ſame.
We preach this Goſpel of peace, and we ſhew unto men their righteouſneſſe, that is Viam Iuſtitiae, how they may be juſtified in the ſight of God: We declare unto men their ſins, and ſhew them how the Law of God is broken; but if God do not cauſe our hearts to behold this, if God do not turne their eyes into themſelves, and into their own wayes to ſee them▪ we ſpend our ſtrength in vaine; the ſcorner goeth away from Church, and wipeth his mouth as the harlot in the Proverbs, and ſaith, this is nothing to me, becauſe God doth not make his heart ſmite him for it. God doth not cauſe him to behold: God doth not open our eyes to ſee our ſins for our ſelves only that we may declare them, but for you that we may give you warning of the anger to come.
And what did God ſhew him?
1. Iniquity, that is the unjuſt dealing of the people one with another, as it after followeth.
2. Greivance, either the Greivance which that unrighteouſneſſe doth bring upon their brethren, or the greivance wherewith the righteous ſoul of the Prophet is vexed day by day, in ſeeing and hearing the evil converſation of them to whom he is ſent.
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 to eſtabliſh the right of propriety in ſeveral, that he divided the land himſelf, to every Tribe their part, and by a judicial Law ſet every man his bounds, & taught every man to be content with his own.
The common-wealth cannot long laſt in proſperity where this ſpoiling is in practiſe, whether it be by corruption of the Magiſtrate ſtopping the courſe of juſtice, or by the covetouſneſſe of the private man taking advantages to make his brother a prey.
This is commonly the worme of peace; for when externall warres do ceaſe, then internall digladiations do commonly ſucceed; then wit and policie and power do put themſelves to it to ſee what they can get; and this is a ſin which God taketh notice of, and which he declareth to his Prophets that they may reprove it.
2. Here is Violence alſo added; for where by fraud, and circumvention, and ſecret conveyance the ſpoiling cannot be wrought, there like the Prieſts ſervant that came for fleſh for the Prieſt, they will take by ſtrong hand and by violence that which they would have.
This is commonly the war between the ſuperiour and inferiour, between the ſtrong and the weak; for the weakeſt here go to the wall.
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 milſtones of oppreſſion: when the poor flock pines and ſtarves with hunger. When,
Alienas oves cuſtos bis mulget in hora.
For they be called filii alieni, ſtrange children that do oppreſſe their brethren. When things are not carried by the Law of Juſtice, but by the power of violence.
And the common-wealth of the Jewes were even ſick to the death of this diſeaſe, at this time when Habakkuk prophecied; for ſhortly after followed their deportation, and the deſtruction of Jeruſalem, and deſolation of the Temple.
Let all the Kingdomes of the world take warning by this fearfull example, and let not private perſons tranſgreſſing in this kinde, forget what the Lord did to this people.
3. The Prophet addeth Before me: wherein he declareth a double boldneſſe of theſe ſinners.
1. That they profeſſed their oppoſition, and cared not who ſaw it; for the holy men of God ſearch not ſo deep into the manners of men to ſeek out their faults; neither do they profeſſe themſelves ſtudents in the affaires of the common-wealth as to obſerve how things are carried; but if God declare it to them, and cauſe them to behold it, and if the workers of this wickedneſſe be ſo bold and open that they care not who ſee it, this doth prove the ſinne deeply rooted and high-grown in amongſt them.
2. It proves their boldneſſe in ſinning, that they durſt commit thoſe crying ſins before the Prophet the meſſenger of God ſent of purpoſe to reprove them, and coming from Almighty God to diſſwade them from it.
Sinne at firſt is baſhfull and modeſt, and doth fear the ſight of any good man. Seneca the learned Preacher thought it a good thing to keep in unruly deſires, and any intemperancy in young men.
Prodeſt ſine dubio cuſtodem ſibi impoſuiſſe & habere quem reſpicias: And to live
Tanquam ſub alicujus boni viri ſemper praeſentis oculis.
But when men grow to that height of ſinning, that they dare commit their iniquities in the ſight of God, and men; in the ſight of the Miniſter that carrieth the ſword of Gods Spirit, the word of God to reprove it and threaten it, or in the ſight of the Magiſtrate that carrieth the ſword of God to puniſh it, then to uſe the Apoſtles word, Sin is out of meaſure ſinfull.
Such are they that ſwear and blaſpheme the name of God, that talk ſcurrilouſly and leudly, that deprave their brethren maliciouſly, that drink drunk even before us the Miniſters of Gods word, as if God had ſent us to bid them ſin on, and as if we had no commiſſion to find fault out of the Pulpit.
They ſave their own ſtakes by confining us to the Pulpit, and ſhutting up our power there; for there they know we may not tax perſonally, and they think themſelvs free enough if we ſmite at ſin only in generall terms; for ſuch reproofes have no edge but what parricular application doth give them, and therein they are wiſe enough to favour themſelves.
It is not nothing that the Prophet doth ſay that this ſpoyling and violence was done before him; for his words of reproof will prove them guilty of wilfull tranſgreſſion and contempt of the divine Majeſty, as it preſently followeth.
And he will be both a fearfull imprecator againſt them as he proveth in this Chapter, to call down Gods judgments upon them; and he will be a full witneſſe to teſtifie againſt them before God.
And there are that raiſe up ſtrife 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 contention.
This is contrarie to the Apoſtles precept.
If it be poſſible, as much as in you is, Rom. 12.have peace with all men.
There be ſome of that froward nature, and wrangling diſpoſition that cannot contain themſelves within the bounds of peace, but they muſt be ever ſearching where they may finde fault, thinking it beſt fiſhing in troubled waters.
You ſee that God taketh notice of ſuch unquiet perſons, and detecteth them to his Prophets that they may chide them for it as the Apoſtle ſaith,
Now I beſeech you brethren marke them which cauſe diviſions and offences. You ſee God marketh them,Rom. 16.17. for it is one of the ſix things which God abhorres, him that ſoweth diſcord among brethren.Pro. 6.19.
There is great cauſe why God ſhould abhorre ſuch as ſtirre up ſtrife.
1. Becauſe God is called the God of peace, and his Goſpel is called the Goſpel of peace, and his naturall Sonne became Pax noſtra, our peace; and his adopted Sonnes be children of peace.
Therefore thoſe ſonnes of thunder, thoſe boyſtrous and tumultuous natures muſt needs be abominable to him whoſe wayes be viae pacis, the wayes of peace; for contraries do expell one the other.
Contention doth derive it ſelf from two very offenſive corruptions in men which are abominable to God, as Solomon ſheweth.
1. Only by pride commeth contention; Pro. 13.12and indeed they that think themſelves wiſer then their brethren, and overween the graces of God in themſelves, and think themſelves worthy to ſit 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 reſiſteth, for he encrocheth upon his ſoveraingty; therefore David ſayeth that God abhorreth him.
2. Hatred ſtirreth up ſtrife;Prov. 10.12. that is another corruption in man which God cannot diſpenſe with, becauſe he is charity; and only he which dwelleth in charity, dwelleth in God, and God in him.
There be many diſtaſtes and diſlikes that do grow even amongſt friends, becauſe we either want the wiſedom to know, or the patience to conſider when time is, that there can be no peace between us except we can bear with one another, and forgive one another ſome infirmities, which the Apoſtle calleth bearing one anothers burthens.
It is not that ſinne of infirmity in our nature that is here complained of, but when men be ſo perverſe and unquiet that they will ſtirre up ſtrife and contention; as David complaineth, They ſtirre up ſtrife all the day long.
And when there is not only contention, as in thoſe that ſecretly work one againſt another, but there is Jurgium a chiding and ſcolding too; and that they go ſo farre in it, that when the Prophet ſpeaketh to them of peace, they prepare themſelves to battail; this is hoſtility to peace.
Here all thoſe that diſquiet the peace of their brethren, by ſecret whiſpers and by open detractions; and all thoſe that moleſt one another in needleſſe ſuits of law, all talebearers that carry fire about them to enflame a brother againſt a brother, do ſee who takes notice of them; even God himſelf; and they make the Prophets and Miniſters of God like Joſeph to carry their evil report to their father: and to complain of them as enemies unto peace;
All thoſe that when a contention is layd aſleep, do awak it with new ſuggeſtions, and ſtirre it up a freſh, and put fewel…o it to inflame it; all which proceeds from an evil root of bitterneſſe in us, and witneſſeth againſt us that ſurely the fear of God and the love of brethren is not in that place.
The Apoſtle telleth us, That if we be led by the Spirit of God, we are the ſonnes of God. But it is clear that contention and ſtrife and debate are fruits of the fleſh, and declare us to be carnall; and fleſh and bloud cannot inherite the Kingdom of heaven.
Thoſe contentions do make us unfit for the ſervice of God, and to performe all Chriſtian offices to one another; and God ſeeing it for the good of his people, he detecteth it to his Prophets of purpoſe, that they may ſeek Reformation thereof. But theſe did ſtrive even with the Prophets.
How farre this unquietneſſe did ſtretch in this people, the next words declare;
Therefore the Law is ſlacked.
By the Law here he meaneth the Law of God that labefactata eſt, is weakned; or as others read it, lacerata est, is torne in pieces; others, diſſolvitur, is diſſolved, that is the Law of peace and charity; for the whole ſumme of the Law is love; that is broken, and no man maketh conſcience thereof, or careth to be rued by it: here obſerve
1. This goeth near the heart of Gods Prophet, when he ſe…th that God is no more ſet by, and his Law no better regarded; ſo doth the Prophet complain, I beheld the tranſgrtſſours, Pſ. 119.158and was grieved becauſe they kept not thy word; this complaint then was no humane perturbation, but a ſad compaint for the injury done to Almighty God in his Law.
And herein we ſhew our zeal of Gods glory when we are moved and troubled at the contempt of his Law; for commonly we are full of hear and provocation in perſonall injuries when our ſelves are touched: but we are too cold in the quarrell of God.
The holy Pſalmiſt 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 ſin, when we are provoked againſt them that violate the holy Law of God.
2. Note how licentiouſneſſe was overgrown in this people, and to what an height there ſin was come up; when the Law of God which was by God given to them, depoſited with them, given with ſuch a charge of keeping it, with ſuch terrible threatnings of all declining from it, given with ſuch promiſes annexed to the keeping of it, was now neglected; the lanthorn and light to their feet put out of purpoſe becauſe they love darkneſſe more then light.
Theſe two things mutuo ſe generant, do mutually beget each other. For from the contempt of the Law of God doth ariſe licentiouſneſſe and cuſtome of ſinning, and from that licentiouſneſſe 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 …oth ſet them, there can be no hope of their converſion, their eſtate is deſperate 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 underſtand this of the impurity of thoſe wicked men, that God doth ſee their violence, and how his Law is broken, and yet he keepeth in his judgment, and doth not puniſh the tranſgreſſours, which maketh them to ſin boldly; for becauſe ſentence is not ſpeedily executed againſt the wicked, the heart of the children of men is wholly ſet in them to do evil.
In which ſenſe the Prophet doth chaleng God of remiſſneſſe in execution of his judgment, and quickneth him by this complaint.
2. Others do underſtand theſe words of the corruption of all judicial authority amongſt them; for where the Law God of faileth, and is not regarded, there can be no ſeat of Juſtice; no man can expect that judgment ſhould come from thence: expectavi judicium & excce clamor, there is the ſtool of wickedneſſe.
And that ſenſe doth beſt agree with this place and the coherence of the Text: For where Religion is deſpiſed, the courts of Juſtice muſt needs be corrupt. Juſtice is either turned into wormwood if the Judg be incenſed and carrie a ſpleen; for if the Judg be ſervile and live in fear of ſome great power, he muſt take his directions from them, & he muſt decree as he is commanded;
Or if he be covetous, juſtice is a prize, then winne it and weare it.
Or if he be partiall, as the parties are befriended, ſo the cauſe is ended.
So that judgment that is upright and uncorrupted judgment, never goeth out; and ſo the beſt cauſes ſpeed worſt.
You ſee here was great cauſe of complaint, when there was neither Religion nor Juſtice left in that land. It followeth,
The wicked doth compaſſe about the righteous; Pſal 12.8.ſo David complained, The wicked walk on every ſide. And again,
Be not far from me, for trouble is near; for there is none to help. Pſal. 22.He complaineth of the ungodly, and calleth them Bulls, and Lyons; ſtrong Bulls; ravening and roaring Lyons.
Dogges have compaſſed me.
Where the law of God is neglected, authority and power degenerateth into oppreſſion and tyranny;Verſ. 16. men lay aſide humanity, and are transformed into brute beaſts that have no underſtanding.
There is nothing more dangerous then to be an honeſt man, and one that feareth God and maketh conſcience of his wayes, amongſt the wicked; They came about me like bees.
As the Sodomites came about Lot; and they cry, down with them down with them, and let them never riſe again. The Prophet Iſay deſcribeth it well;
And Judgment is turned away backward, Iſa. 59.14.and Juſtice ſtandeth a farre off; for truth is fallen in the ſtreets, and equity cannot enter.
Yea truth faileth, and he that departeth from evil, Verſ. 15.maketh himſelf a prey: and the Lord ſaw it, and it diſpleaſed him that there was no judgment.
Chriſt told us long ago in his diſciples; If you were of the world, the world would love you; for the world loves all her own, but becauſe you are not of the world, but I have choſen you out of the world, therefore the world hateth you.
You ſee how they compaſſe about the juſt men in whom any Religion appears or any care of a good conſcience, or any fire of holy zeal; the wicked come about ſuch to quench this fire, and beſet ſuch round about that they may not eſcape them.
Let Lot ſay to the Sodomites, I pray you brethren do not ſo wickedly,Gen. 19 9 they will preſſe upon him, and threaten him. Now will we deal worſe with thee then with them; then they preſſed to break the door.
Therefore wrong judgment proceedeth.]
Becauſe things are carried by the licentious and unbridled will of power, without Religion or conſcience of Equity, therefore there is wrong judgment. I underſtand the Prophet thus;
That private injuries and oppreſſions between man and man were frequent, and the wicked uſed all means to moleſt the juſt; and when they did flie for remedy to the courts of Juſtice, they were alſo ſo corrupt, and did ſo favour the cauſe of the wicked, that there they had wrong judgment.
The Judges and Magiſtrates that ſhould execute the judgments of God upon the wicked, and ſhould deliver the oppreſſed out of the hands of the oppreſſour, they were guilty
1. Of favouring and animating and abetting the wicked in their ungodlineſſe which they ſhould have puniſhed, for which alſo they were ordained.
2. Of unjuſt judgment, puniſhing where they ſhould ſpare, and oppreſſiing whom they ſhould defend.
Here was a corrupt common-wealth, and this was the grief of the Prophet, and he had no remedy but to put the ſcrole of their ſins and to ſpread it before the Lord; and in the behalf of the oppreſſed to appeal from the courts of men to the tribunal of God.
The words thus opened, and the ſenſe cleared, let us conſider this text
1. In the totall ſumme: it is a verie ſerious complaint of the Prophet to God.
2. In the particulars of which he complaineth.
He complaineth of two things.
1. Of the corruption of the ſtate of the common-wealth of the Jewes.
3. Of Gods declaring the ſame corruption to him.
The corruption is expreſt in three things.
1. In the Converſation.
2. In the Religion.
3. In the Juſtice of that Nation.
1. In the totall: the Prophet doth complain to God ſeriouſly, and out of a greived heart of the people.
〈Complaint is a part of Prayer.〉 Doctr.
Prayer is a pouring forth of the heart to God, wherein we proſtrate all our deſires to God, and crave his help.
Sometimes we call to remembrance the mercies of God, and ſumme up his benefits, which though it be joyned with prayer, and doth paſſe under the name of prayer, yet is it rather a ſpeciall and diſtinct part of Gods worſhip in it ſelf, then properly any member or part of prayer.
Sometimes we begge of God ſupply of our wants, and that we call Petition.
Sometimes we plead the cauſe of our brethren and begge for them▪ that is Interceſſion.
Sometimes we pray againſt judgment and ſin, and that is Deprecation.
Sometimes we have cauſe to complain to God of the ſins and tranſgreſſions of our brethren, when either the honour of God, or the peace of brethren is violated: ſo here; this is Imprecation.
For when we ſee that the outward means of reclaiming men from giving offence to God, to the Church and to Chriſtian Religion, do not work effectually to reforme them; yet we muſt not forſake the cauſe of God ſo, but make our complaint unto him, and put the matter into his hand.
Thus when there was a councel held againſt the Apoſtles;Act. 4. and therein conſultation for the quenching of the light of the Goſpel then beginning to ſhine more clearly,Verſ. 17. Peter and John went aſide from the councel, diſmiſſed with a ſtraight and ſevere charge to ſpeak no more in that name.
They came to their brethren and informed them of theſe things; and They lifted up their voice to God with one accord.Verſ. 24.
In that prayer they complain of their enemies. 1. For that which they had done already: For of a truth againſt thy holy child Jeſus whom thou haſt anointed, both Herod, and Pontius Pilate, and the Gentiles were gathered together.
2. For that which they meant to doe.
And now Lord behold their threatnings.
This alſo is twice included in the Lords Prayer; for when we deſire that the Kingdome of God may come, we do complain of the enemies of that Kingdome, and deſire God to ariſe and ſcatter them, and defeat all their deſignes againſt the ſame.
And when we pray not to be led into tempation, but to be delivered from evils, we do ſecretly complain of all thoſe evils which Satan and his wicked inſtruments do plot againſt the body of the Church, or any particular members thereof.
1. The reaſon is becauſe vengeance belongeth to God, and we muſt remember of what ſpirit we are, and muſt not take the quarrel of God into our hands, but leave it to God to ſee and require.
2. Becauſe the times and ſeaſons are only in his power, and we muſt leave it to his wiſe Juſtice to take the fit time for the converſion or confuſion of his enemies, in the mean time reſting our ſelves on his ſure Protection and faithful care of us,
3 Becauſe we may have enemies for the preſent, who may come to a ſight and ſenſe of their ſins, and may by our complaint of them to God, receive his ſaving mercy to reconcile them to the Church, as he did Saul at the Prayer of Saint Stephen, who ſhortly after became an Apoſtle, and proved a choſen Inſtrument of Gods Glory.
4. We muſt complain of theſe things to declare our zeal of Gods Glory, and our holy impatience to ſee his Commandements deſpiſed of men.
5. To ſhew our charity to our brethren, who do ſuffer by this cruel and wicked world, whoſe eſtates we pitty, and we go to God as a common father to us all, to take the matter into his own hands.
From whence we conclude that it ever ought to be a part of our Prayer, to call upon the name of God by way of complaint of the iniquity of the times in which we do live, that God may give an end to it, and that it may not prevail againſt his Church, leaſt the enemies thereof do grow too proud.
This manner of complaining and calling upon God for Juſtice againſt the ungodly doth not die with us here; the ſeparated ſouls parted from earth, and from their bodies do retain it.
I ſaw under the Altar the ſouls of them that were ſlain for the Word of God, and for the Teſtimony which they held.Rev 6.9.
And they cryed with a loud voice, ſaying, how long O Lord, and holy and true, Verſ. 10.dost thou not judg and avenge our blood on them that dwell on the earth.
This doctrine yieldeth this fruit of application to our profit.
1. If we ought to complain to God of the wickedneſſe of our brethren, when they do grow incorrigible, it is a fair warning to us to walk warily and with a good conſcience before God and man; and that in two reſpects.
1. That we do not offend our brethren by any means, leaſt we give them occaſion to complain to God of us. It is a dangerous thing to give occaſion of offence to any of thoſe little ones that truſt in God, and wo be to them that give the offence.
It is the praiſe of Zachary and Elizabeth: Luc. 1.6.that they were foreign.
The Apoſtle doth require this of the Philippians foreign. Sine quenela, ſine cornibus, of foreign.Phil. 2.15 Conqueror.
You ſhall find it a great contentment in your heart, and peace in your bones all your life through, but eſpecially upon your death-bed, when you can comfort your ſelves with this, that your brethren with whom you have lived, have had no cauſe to complain of you. But it will be an ornament to your memory, and a ſecond life to your good name when you are departed hence.
Let no man neglect the complaints of his brethren, eſpecially of Gods Miniſters; for where they be juſt they have ſwift paſſage and eaſie admittance, and moſt gracious auditors.
2. That we do not ſo defile our ſelves with our ſinnes, that we may complain, and God will not heare us: for there be many more that complain and are not heard, then of thoſe that plain and have audience and redreſſe. For this is much more anger▪ then holy zeal.
They had need be very innocent that complain of others. Turpe eſt authori cum culpa redarguit ipſum.
2. This teacheth us by all means to ſeek the Reformation one of another; for if by our good councell, or by our good example, or by brotherly reproofes, or by the mediation of friends, or by the ſharp coercion of the Laws, we cannot deſtroy ſinne in them; yet we muſt not give them over, we muſt complain to God of them, and leave them to his juſtice.
2. Let us now review the particulars of the Prophets complaint.
1. Of the corruption of the ſtate of the common-wealth of the Jews, and therein,
I. Of their corrupt converſation, generally expreſt in theſe words
Greivance, Spoiling, Violence, Strife, and Contentions; all of them againſt the Law of the ſecond Table, Thou ſhalt love thy neighbour as thy ſelf.
The ſin of uncharitableneſſe corrupteth a common-wealth, Doctr. and maketh all the faithfull ſervants of God complain; it is a crying ſin; obſerve the Prophets words;
1. Greivance: If you do any thing, or ſay any thing whereby you do greive our brother and alienate his affection from us.
2. Spoyling: If we by any means hurt him in his maintenance, either by taking from him that which he doth poſſeſſe, or by preventing him in that which he ſhould poſſeſſe by withholding from him the wages of his labour, or by denying the labourer work whereby he ſhould live, or by undervaluing his labour to make it unſufficient to ſupport him: or by bringing up an evil report of him, or by any alienation of his friends from him.
3. Violence: Uſing ſtrong hand to any of theſe purpoſes, which is called ſinning with an high hand and a ſtife neck, abuſing power and place to oppreſſion and wrong.
4. Strife: Diſquieting our brethrens peace.
5. Jurgium: Provoking them with proud and imperious ſpeeches.
Theſe ſins corrupt a common-wealth, and overthrow charity, and greive all ſuch as fear God.
1. Becauſe they impeach the authority and power of God, who hath reſerved to himſelf the diſpenſation of his own gifts here; for the earth is the Lords, and all that therein is, and he hath given it to the ſonnes of men; whatſoever either honour or wealth any man poſſeſſeth, which is not of his gift, that is atcheived by unlawfull means, it hath not his bleſſing, and it is held by intruſion and uſurpation.
He hath not put man into the world as he did the people of Iſrael into Canaan to be his own carver, and to take what he can get by ſtrength or policy; they had warrant for what they did there, we have a law of reſtraint to confine us to lawfull wayes and means of living: therefore all ſuch violence as invadeth the goods of our brethren is a wrong to him who openeth his hand and filleth with plenty, and doth not bid us ariſe kill and eat, and get what we can, no matter how.
2. This uncharitable practice doth deſtroy ſociety, for ſeeing God for peace ſake, hath made a difference between men on earth, ſome ſuperiour, others inferiour: ſome rich, ſome poor, that there might be a need of one another, to maintaine the ſtate of a common-wealth; all they that ingroſſe to their own heap, and do only ſtudy themſelves and their own houſes; they corrupt and deſtroy that common ſociety which ought to be in the members of the body.
I read that Pope Adrian the ſixth, a monkiſh man, demanded once of John of Sariſbury his country-man what opinion the world had of the Church of Rome.
He anſwered that.
The Church of Rome which ſhould be a mother, was now become a ſtepmother, and gathered and got all from her own children.
The Pope replyed with a tale.
All the parts of the body did conſpire againſt the ſtomack, and thought much to labour for that, whereupon they reſolved to feed it no longer: but within few dayes, there grew ſuch a generall decay in the ſtate of all the parts of the body, that at laſt finding their errour, they laboured as before for the ſtomack, and found then that that maintained them all.
The Popes application was, that the Pope is the ſtomack in the body of the Church; and that though all the members of the body do feed him, yet he gathereth not for himſelf but for the whole body.
It is true, that the father of a Common-wealth is the ſtomack, from whence all the body as from the root deriveth ſap, and nutriment, and therefore all muſt labour for him:
But one body muſt have but one ſtomack; and therefore when every man ſhall rob and ſpoile and ſwallow up what he can, the body muſt needs periſh.
Again, where that one ſtomack is good, the body thrives, for that hath not only an appetitive faculty to deſire food, and receptive to entertain it, and a retentive to keep it, but a digeſtive alſo to diſtribute it into all the parts of the body.
But if the ſtomack be appetitive, and rapine, and devour all, as in ſome diſeaſe, Caninus appetitus, which is a greedy devourer; or if it be retentive and will part with nothing, but is the hell and grave of all that it receiveth, as in covetouſneſſe; or if it be defective in the retentive faculty, and caſt up all, as in prodigality and waſte:
Or if it be ill affected in the digeſtive faculty, that it feedeth nothing but ill humours, to overthrow the contemperament of the complexions; That is
If it feed the ſanguine only, and ſo maintain all kind of wantonneſſe, pride and vanity.
If it feed only choler, and ſo ſupport tyranny and violence.
Or if it ſupport only Melancholy, it feedeth ſullen and buſie projecting wit.
Or if it feed fleame, it ſuſtaineth idleneſſe; if it do not nouriſh the temperament of theſe humours in the body, it feedeth diſeaſes and deſtroyeth the body.
Thus was the Common-wealth of the Jewes at this time diſeaſed, and only the choler was fed, which brought forth greivance, ſpoyling, violence, ſtrife: So riches became the faculties of evil doing, and power was the mother and nurſe of violence.
Our leſſon therefore is, Ʋſe. if we love the ſtate of the Common-wealth in which we live: and would have the body thrive, of which we are members, we muſt obſerve the lawes of Chriſtian charity, and common-juſtice.
Juſtitia tua ſuum cuique tribuit: charitas tua tuum, we muſt do all men right and know our own from another mans, and we muſt diſtribute to the neceſſities of our brethren, that there be no complaining in our ſtreets; the elder muſt labour by good councell and good examples to ſupport the younger: the younger by their ſtrength and labour to give ſubvention and help to the elder; each to know their own, and to think nothing theirs which is not lawfully gotten.
Let us remember the ſevere prohibition of the Law, which not only bindeth our hearts and affections, ſaying; Thou ſhalt not ſteal, nec actu, nec affectu, neither in act nor in deſire; but it reſtraineth our very firſt thoughts and motions of the minde: Thou ſhalt not covet any that is thy neighbours.
Let us remember how much violence and ſpoyling, and greivance and ſtrife diſpleaſeth God, and let our brother dwell in peace by us; let us not ſo much as look upon our brethren with an evil eye to envy their thriving, or with a covetous deſire to enrich our ſelves with their ſpoiles
We ſee the danger of this Common-wealth of the Jewes becauſe of their oppreſſion, and we ſee the remedy-here uſed to complain thereof to God; therefore if we with Solomon, Turne and conſider all the oppreſſions that are wrought under the Sun, Eccleſ. 4.1.and behold the tears of the oppreſſed, and none comforteth them, and the ſtrength is of the hand that oppreſſeth them, and none comforteth them:
I know no remedy that we have but our prayer to God; for he only is the refuge of the afflicted.
If the Miniſter complain that he cannot be entertained to execute the Prieſts office without Simoniacall contracts, or being in the execution of the ſame cannot keep the tythes and profits of his place from ſpoile and depredation.
If the Souldier complain that in time of peace, he is deſpiſed;
If the Merchant be hindred in his commerce; the husbandman over-racked in his rent, the labourer either not found work, or not payed their wages.
If the common man be exhauſted by impoſitions, and exactions, and the rich man milked by borrowings.
Whileſt the moſt idle and uprofitable mothes of the commonwealth, and the ruſt of peace doth devour all, and build their neſts on high full of the ſpoiles of their brethren;
Theſe things tells us, that they that are dead in the Lord are happie, as Solomon ſaith; they hear not the voice of the oppreſſour, and they ſhall not ſee the evil which this crying ſin ſhall bring upon the living: For you ſhall ſee that God heareth the complaints of his holy ones and viſiteth the land that tranſgreſſeth in theſe things.
The corruption of Religion, even the contempt thereof, is complained of: The Law of God ſlacked, weakened, deſpiſed.
Doctr. It is a diſeaſed and a deſperate ſtate where Religion is contemned, and where the Law of God is not cared for.
1. The cauſe is, Reaſon. becauſe we hold nothing temporall in this life, by any other right then upon condition of our obedience to the Law and Will of God.
If thou conſent and obey, Iſa. 1.19.thou ſhalt eat the good things of the land.
But if yee refuſe and rebell, Verſ. 20.ye ſhall be devoured with the ſword.
Moſes repeating the Law of the ten Commandments to the people,Deut. 5.2. calleth it the Covenant which the Lord made with them in Horeb, and the conditions of the Covenant were theſe,
Ye ſhall obſerve to do therefore as the Lord your God hath commanded you, Verſ. 32.you ſhall not turne aſide to the right hand, nor to the left;
You ſhall walk in all the wayes which the Lord your God hath commanded you, Verſ. 33.that ye may live, and that it may be well with you, and that ye may prolong your dayes in the land which ye ſhall poſſeſſe.
The very introduction into the Law: I am the Lord thy God which brought thee out of the land of Egypt, out of the houſe of bondage; ſheweth why God delivereth us from the hands of our enemies, that we may ſerve him, and that we may thrive and proſper in his ſervice.
Therefore, where the Law is ſlacked, and Religion ſet at nought, the deſpiſers thereof have no lawfull intereſt in any thing that they poſſeſſe: but are intruders and uſurpers and ſuch as encroach upon Gods rights without any plea of right; they are robbers of the juſt to whom the earth is given, and with whom only the Covenant of God is made.
The Pſalmiſt ſayeth? Bleſſed are the undefiled in the way, Pſal. 119.1.who walk in the way of the Lord. The idle ſpeculations of ſecular wiſe men, and the corrupt affections of carnall men, have ſought felicity in other wayes, but have not found it. The way of Religion, and keeping the Law of God, never failed any man; for though the faithfull man be not juſtified by his obedience and keeping of the Law, yet the faith of the man is ſo juſtified, as St. James ſaith, ſhew me thy faith by thy works.
The way of temporal fulneſſe …ath miſ…led many, and corrupted the very Jews, of Gods people; for why did they oppreſſe and ſpoyle, and greive, and contend with their brethren, but to mend their own heap? and riches are not but for uſe.
By riches they might have their hearts deſire in any thing here below, they might buy it out.
Every one obſerveth the way of his time; if he ſee that there bee no way of riſing or thriving in the world, but by ſuch a mediation, the whole addreſſe is that way, and that means is wholly ſtudied.
If a man ſee that there is nothing to be had without mony, for mony any thing, then mony is his whole ſtudy: quaerenda pecunia primum.
And ſure if men did ſee that nothing but vertue and Religion and the fear of God did preferre men, and ſufficient worth for the place that they ſeek, men would ſtudy vertue and honeſty, and all thoſe parts which might make them worthy of what they ſeek.
But it is no matter, let the men of this world ſhare amongſt them things temporall, and let them break and ſlack the Law of God to humour the preſent times, as thoſe Jewes at this time did of who the Prophet doth complain; I will give them ſauce to their meat: For three things well conſidered will call us away from theſe temporall deſires, and make us deſpiſe the world.
1. Though one man had all that this world affordeth delightful, yet all this could not ſatisfie his unbounded deſire, he could not take uſe of it all, he ſhould have but the beholding of ſome of it with his eye, and that the leaſt part of the whole.
2. All theſe things could not give reſt and peace to the conſcience, or heal the diſeaſed ſoul, or comfort at the dying hour: they cannot ſtand in the gap to turn away the judgement of God, they cannot ſo much as cure the head-ach, or the toothach, or any diſeaſe of the body.
When our ſins be ripe and ready for the gathering, all the wealth of the world cannot keep out the ſickle of vengeance.
3. None of all this ſublunary happineſſe can extend it ſelfe to eternity; we brought it not with us, and we muſt leave it behind us, and as Zophar ſaid,
He that hath ſwallowed down riches ſhall vomit them up again; Iob 20.15God ſhall caſt them out of his belly.
Neither do all men tarry till they die to lay down theſe things; we have heard with our ears, and ſeen in our owne times, how ſome have outlived great honours, and ſeen them conferred upon others: we have ſeen great eſteemed rich men break, and their Poverty come upon them like an armed man.
On the contrary, the man that keepeth the Law of God with his whole heart, and doth his beſt to walk conſcionably before God and man, that man hath three benefits, which would encourage any man to embrace the law of God with obedience, and they are the three things in this life, moſt of all to be deſired
1. Safety from evils.
2. Comfort within himſelfe.
3. Eſtimation abroad.
1. Safety.
The greateſt danger that the juſt man feareth in this life is the wrath of God; for all other evils be the exerciſe of his vertue; that evil of Gods diſpleaſure is the wound of the ſoul, for there is no peace where God is angry, but only the terrour of the Lord. From this, he that keepeth the law of God is ſafe; for he knoweth that whom God loveth once, he loveth for ever, and the grace of Election cannot be loſt.
He may chaſten ſuch with the rods of men, but his mercy he cannot utterly take away; for the foundation of the Lord is ſealed with this ſeale, the Lord knoweth who are his.
Whom he knoweth he electeth, he predeſtinates, be calleth, he justifieth, he ſanctifieth, he glorifieth. They cannot ſinne unto death.
He will cover them under his wings, and they ſhall be ſafe under his feathers.
2. Comfort within himſelfe.
This cometh from a pure fountain of grace, the Spirit of God witneſſing to our Spirit that we are the Sons of God, and then the anſwer of a good conſcience to that Spirit, which hath this effect, that the more we do ſee and feele the failling of all our temporal comforts, the more we cleave to God, and ſeek our comfort in him.
3. Eſtimation abroad.
1. They are deare to God, who loveth them, and declareth them heyres of his promiſes.
2. They are deare to the Sonne of God, he bought them with a price, and he though it well beſtowed on them, he gave them his word in the Holy Ghoſt to abide with them for ever, and he is gone to prepare a place for them.
3. They are deare to the Angels of God, they pitch their tents about them living, and miniſter unto them, and when they dy they carry their ſouls into Abrahams boſome.
4. They are deare to their mother the Church of God, who ſaith to them as Solomons mother, What my ſonne? What the ſonne of my wombe? What the ſonne of my vows? And ſhe is ready to tender her children to God, ſaying, Loe here am I and the children which thou haſt given me.Prov. 31.2
5. They that live in the obedience of the law of God have the teſtimony of the wicked, for they cannot complain of them: if they do them wrong, they ſuffer it without ſeeking revenge: if they need the help of the godly, they give it them without reſpect of Perſons; if they be ſick, the faithful pray for them; if they do evill, they reprove them friendly; And when they die, they will rather caſt the care of their eſtates and children upon ſuch as fear God, then upon other men whom they have loved more for their ſimilitude of manners.
And note this, they that walk ſeverely in the obedience of Gods law, are at the moſt taxed but for hypocriſie, which ſheweth that even the world cannot blame them, if they be ſincere, and truly and really anſwerable to their outward Profeſſion.
To all this we may adde as the full comfort of all, that Godlineſſe hath the promiſes of this life and the life to come.
1. Of this life, we hold that which we poſſeſſe in a good right▪ by our obedience to the law of God, and we have Gods word and promiſe for it, that nothing ſhall be taken from us, if that we do enjoy here but for our greater good.
2. Of the life to come▪ that is double.
1. Here
In our good name.
In our Poſterity a ſure houſe.
2. Hereafter, in glory, fulneſſe of joy.
I do not doubt but God hath wrought that ſad effect, by the plentiful Miniſtry of his Word in our Church, that he hath many holy ſoules here amongſt us, which hold the Commandments of God more dear then all that they poſſeſſe, or that the world hath to give them, and for their ſakes God is merciful to our land, and gives us that peace & plenty which many of our neighbour Churches do want.
And if God ſhould ſhut up theſe in the chambers of death, the candle of the wicked would be ſoon put out.
But we cannot but ſee that Papiſts do grow both more and more bold then they have been, whence they have their encouragement, God beſt knoweth.
We ſee that Schiſmaticks and Separatiſts are increaſed, and much of the knowledge that is gotten turneth into ſwelling and pride, and contention.
We ſee that the Sabbath of God is moſt neglected, even of thoſe that owe God moſt ſervice, for the abundance of things temporal; we ſee that profit, and pleaſure, and company, and cuſtome of ſinning, hath brought the law of God into contempt, with ſuch as are prophane.
Let ſuch ſee and conſider how God dealt with his own People in ſuch a caſe, as the next part of this chapter ſheweth, and let them feare.
For us let us know that in keeping of the Law of God there is great reward, and let us learne to love this law, and put our whole ſtrength to the keeping of it, that we may live. And this
1. In ſincerity, not with eye-ſervice to be ſeen of men againſt hypocriſie.
2. In zeal and fervency of ſpirit, his word in our hearts muſt be as a burning fire,Ier. 20.9. againſt cold and perfunctorious Profeſſion, which is the general diſeaſe of Profeſſors.
3. With perſeverance to the end without any intermiſſion or ceſſation againſt Apoſtaſie & back-ſliding; even as our great example did, who was obedient to the death, even he bowed down his head and gave up the Ghoſt. This, and nothing elſe doth make this life peace, and the next life glory: This is the old and good way, walk in it, and you ſhall find reſt for your ſouls.
3. The corruption of Juſtice is another of the Prophets complaints.
Doctr. Corruption of Juſtice is a dangerous ſigne of a drooping Common-wealth.
The Magiſtrate ſitteth in the place of God, Reaſ. 1 and he is the common father of the People, and God hath put his own ſword into his hand, and commanded him to judge juſtly between man and man.
If either there be no Magiſtrate, as when there was no King in Iſrael, the People did what ſeemed good in their own eyes. Then every man is his owne judge, and the ſtronger prevaile againſt the weaker.
Or if the Magiſtrate be corrupt there goeth forth wrong judgment, & good cauſes have unequal hearings, and right taketh no place. Solon in the Athenian,Cl…o. and Lycurgus in the Lacedemonian Common-wealth, got them honour in the books of time for their Juſtice, and Herodotus reporteth, that amongſt the Medes, when they yet had no King, Deioces being but a private man, by com-promiſing contentions betwixt man and man juſtly and equally, got that reputation amongſt the People, that in ſhort time all the cauſes of the countrey were referred to his hearing, which got him ſuch a name of doing juſtice, that when they found it neceſſary to put themſelves under the Government of a King; they found no man ſo fit to inveſt in that honour as Deioces, and they with one cenſent choſe him to be their King.
And Solomon ſaith,Prov. 16.12. The Throne is establiſted by righteouſneſſe.
Therefore where juſtice faileth, Gods Ordinance is made an inſtrument of cruelty, and the Kings Throne is ſet on a ſlippery place, as we find it exemplified in this Kingdome of the Iews, whereof Zephaniah complaineth, Her Princes within her are roaring L…ons, Zeph. 3.3her …udges are evening Wolves.
And Mica. They build up Sion with blood, and Ieruſalem with iniquity.Mic. 3 10
The Heads thereof judge for reward.Werſe 12.
Therefore ſhall Sion for your ſakes be plowed as a field, and Ieruſalem ſhall become heaps, and the mountain of the houſe, as the high places of the forrest.
For God cannot long endure that his ſword ſhall he drawn againſt his People, and that his gods (for he giveth Iudges his own title) ſhould become lyons, and bears, and buls, and wolves, and devils, amongſt the ſheep of his paſture.
He did the Government then a great honour, who bore in his ſhield the picture of Iuſtice, having in one hand the ſword; in the other the ſtates, with this word.
Dum illa evincam.
But when Tribunalia may be called Tributalia, where Iudgment is given according to the gifts and rewards that are given, or where corrupt affection ſerveth its own turn any way from the way of Iuſtice.
God ſeeth it, and is angry that there is no judgment, & qui videt requiret.
2. Corruption of Iuſtice is a ſigne of a drooping Commonwealth, becauſe it not only is contrary to Religion, Reaſ. 2 and the written Law of God, but it is contrary to the Law of God written in the heart of man.
For as Lactant. ſaith well.
Radix Juſtitiae & omne fundamentum;Devin Inſtit. aequitatis eſt illud, vide ne facias ulli quod pati nolis. This Counſel is good.
Transfer in alterius perſonam quod de te ſentis; & in tuam quod de altero judicas.
And if this law of nature muſt bind all men to do Inſtice one to another, much more muſt it oblige thoſe to whom the office of adminiſtration of juſtice is committed, let them make it their own caſe, and ſo no wrong judgement ſhall go forth.
For this ſame Jus naturale is the fountain of all juſtice, which Religion hath ſo enlightned, that God having planted true Religion in his Church, the Prophet ſaith He looked for judgment.
The proper application of this text, is to the Magiſtrate,Iſay 5.7. to admoniſh him to execute the judgements of God juſtly, Ʋſe. 1 that neither the People may have cauſe to complain of wrong, but may know where to have right done them, neither the Prophets of God may have cauſe to awake the juſtice of God againſt thoſe that manage the ſword of juſtice cruelly or partially, or any way corruptly.
But I have none ſuch in this audience to admoniſh, and therefore I omit that exhortation as unproper for this hearing.
For us, if we hear the cry and complaint of our brethren, Ʋſe. 2 or feel the ſmart of oppreſſion in our ſelves, we ſee the danger of it to the State in which we live, threatning it with ruine, and it ought to ſtirre us up as the Apoſtle doth admoniſh, to pray to God for his help.
I exhort therefore that firſt … Supplications, Prayers, 1 Tim. 2.1Interceſſions, and giving of thanks … made for all men.
2. For Kings, and all that are in authority, that we may lead a quiet and peaceable life in all godlineſſe and honeſty.
3. For this is good and acceptable in the ſight of God our Saviour.
Inſurrection againſt the Magiſtrate, and depoſition of Kings, and violence offered to their Perſons even unto death, is a Presbyterian doctrine. Buchanan the Scottiſh Chronicler our Kings firſt Schoolmaſter in his book de jure regni, was the firſt broacher hereof; who maketh Kings to derive their authority from the People, and giveth power to the People to take away the ſame if he govern not juſtly.
Againſt this we have Gods own word, ſaying, Touch not mine annointed, where he calleth Kings his annointed by a ſpecial title, not given to any other Perſons, but ſuch as exerciſe regal Authority all the Scripture through; And if they may not be touched, much leſſe may they be depoſed or their Perſons violated.
And this title is not only given to David but to Cyrus. Thus ſaith the Lord, Iſay 43.1. Lib. 5.to Cyrus mine annointed. For as Ireneus ſaith,
Inde illis potestas unde Cyrus. For ſo the Apoſtle, The powers that be are ordained of God.
Therefore the Presbytery and Papacy like Herod and Pilate, are friends to do a ſhrewd turn, when they both put power on the People to right themſelves againſt Kings that do not execute judgement.
The Apoſtle is a better guide, he bids pray for them, and if you conſider what Kings then raigned, you will ſay there could not be worſe.
I muſt therefore with the Apoſtle admoniſh, let every ſoul ſubmit it ſelfe; Let no man, let not a confederacie of men ſeditiouſly and maliciouſly advance themſelves againſt the Lords annointed: hand off, offer him violence: uſe not the tongue to curſe him: uſe not the pen againſt him to libel him: Curſe him not in thy heart, touch him no noxious and offenſive way: and if ſubordinate Magiſtrates do let wrong judgement proceed, appeal from them to him that ſitteth on the Throne of Iuſtice, who doth drive away all evil with his eye.
If he will not do thee right, go in the Prophet Habakkuks way, wraſtle with God by thy prayers, and make thy complaint to him. He heareth the complaint of the poore.
2. He complaineth and chideth with God for ſhewing him all this iniquity and violence.Vid. ſup. p. 36. Doctr. From whence we are taught,
It is lawful in our Prayers to expoſtulate and conteſt with God.
Habakkuk goeth farre in this you have heard. Jerome ſaith, Nullus Prophetarum auſus eſt, tam audaci voce Deum provocare.
Yet we ſhall find that others have gone very farre this way, David for one.
My God, my God, why haſt thou forſaken me? why art thou ſo farre from helping me, Pſal. 22.1.and from the words of my roaring?
O my God, I cry in the day, but thou heareſt me not, and in the night ſeaſon I am not ſilent. And he profeſſeth it.
I will ſay unto God, Pſal. 42.9.My rock, why haſt thou forgotten me? why go I a mourning, becauſe of the oppreſſion of the enemy?
David is very frequent in theſe expoſtulations, ſo is holy Job, ſo is Jeremie, and both theſe are very much overgone in paſſion, and therefore examples rather of weakneſſe, which we muſt decline, then rules of direction to imitate.
St. Paul doth give us good warrant for this wraſtling with God, it is his very phraſe:Rom. 15.30. Now I beſeech you brethren for the Lord Jeſus Christs ſake, and for the love of the Spirit: that ye ſtrive together with me in your prayers to God. He uſeth a word that ſigneth ſuch ſtriving as is in trying of maſtery, who ſhall have the beſt.
And Jacob is a type hereof who wreſtled with the Angel till the break of the day, and though he got a lameneſſe by ſtriving with his over-match, yet would he not let him go till he had gotten a bleſſing.
Repreſenting the fervent petitioners that come to God in the name of Chriſt, as the woman of Canaan did for her daughter, neither the Diſciples nor Chriſt could make her turne aſide or be ſilent.
But here is a Quaere: for the Apoſtle doth ſay; Quer. Rom. 9.20O man who art thou that replyeſt againſt God? When once God hath declared himſelf in any thing, how da…e we call him to accompt, and aske him a reaſon for any thing he doth?
And again the Prophet Iſay ſaith,Iſa. 45.9. Woe unto him that ſtriveth with his Maker.
Further, is it not contrarie to that petition in the Lords Prayer? Fiat voluntas tua: For doth not the Prophet declare here a diſlike of that which God did, as ſeeming to wiſh it had been otherwiſe, when he asketh, why doſt thou ſhew me iniquity, and make me to behold violence.
The beſt way to clear this doubt,Sol. is to behold this paſſion in ſome choſen ſervant of God, and ſee what he makes of it; we will take David for our example, and let us hear him firſt complaining, and then anſwering for himſelf, his complaint is paſſionate.
Will the Lord caſt off for ever? Pſal. 77.7.and will hee be favourable no more?
Is his mercy clean gone for ever? Verſ. 8doth his promiſe fail for evermore?
Hath God forgotten to be gracious? Verſ. 8.hath he in anger ſhut up his tender mercies?
He recovereth himſelf, ſaying,
And I ſaid, Verſ. 10.this is mine infirmity: but I will remember the years of the right hand of the most high.
Surely there be infirmities in the Saints of God, and this expoſtulation with God is an effect of infirmity: Yet ſhall you ſee that this doth no way weaken the doctrine before delivered, that it is lawfull to expoſtulate with God in our prayers.
The infirmities of Gods ſervants are of two ſorts:
1. Naturall:
2. Sinfull.
We muſt ſo deſtinguiſh, for when Chriſt took our nature into the unity of his perſon; with it he took upon him all our infirmities, but not our ſinfull ones. For he was like man in all things but ſin.
Three eſpecially are noted in the ſtory of the Goſpel; that is to ſay,
Sorrow: Fear: Anger:
1. Sorrow, for he wept and mourned.
2. Fear, for he was heard in that he feared.
3. Anger, for he did often chide, and reprove,
Theſe affections be naturall, and ſo long as they be affections, they are without blame when they exubrate, and grow into perturbations, then they are faulty. For there is foreign which is the inclination: and there is foreign which is the inflammation of nature.
God who in creation gave theſe affections to nature, hath not denyed us the uſe of them; yea he hath ordained them as excellent helps for his work of grace in us.
Therefore we find fear mingled with faith to keep it from ſwelling into preſumption, that fear is not a ſin in the Elect, as ſome weak conſciences ignorantly miſtake it; but it is Cos fidei, the whetſtone of faith to give it the more edge.
As in that complaint of David, My God, my God, why haſt thou forſaken me. Where the firſt part of that complaint is vox fidei, the voice of faith, My God my God: the ſecond is vox timoris, the voice of fear, quare me direliquiſti: and we ſay, fear is a good keeper, it makes us lay ſo much the faſter hold on God by faith; Yea it is a warning to us to avoyd any thing that may do us hurt.
The wiſe-man feareth and departeth from evill.Pro. 14.16
Sometimes we find fear mingled with joy; as for example;
When the Lord brought again the captivity of Sion, Pſ. 126.1.we were like them that dream.
They were overcome with joy for their deliverance and reſtitution, and yet they felt withall a fear, that it was too good to be true, and doubted that it was but a dream.
We do not receive any good newes but before the hearing of it we fear;Luk. 1.13. the Angel that appeared to Zecharie the Preiſt found him afraid.
The Angel that came to the Virgin Mary found her afraid; ſo did he that brought the newes of the birth of Chriſt to the ſhepheards: for all men know that we have no cauſe to expect any newes from heaven, wee are ſo evill and ſinfull.
And although the comforts of God do remove that fear for a time, yet God would not have it quite extinguiſhed in us: for the Prophet biddeth us, Serve the Lord with fear, Pſal. 2.11.and rejoyce with trembling. And the Apoſtle doth bid us too, workout our ſalvation with fear and tembling.
Sometimes greif is mingled with faith, as in the poor man in the Goſpel of whom Chriſt ſaid, Doeſt thou beleeve? he anſwered firſt with his tears, then with his words ſaying; Lord, I beleeve, help thou my unbeleefe.
So in the Publicane beating his breaſt, and ſaying; Lord, be mercifull to me a ſinner.
Sometimes indignation is mingled with faith, as in all the imprecations of the Prophet, which as they are Prophecies and ſo proceed from the Spirit of God: ſo are they paſſions in theſe holy men, and are vented with that indignation, of which the Prophet ſaith, Be angry and ſin not: and which the ſame Prophet juſtifieth, Shall not I hate them O Lord which hate thee?
And this holy indignation you ſee in the very ſeparate ſoules.
They cry with a loud voice, how long Lord doſt thou not judg and avenge our blood on them that dwell on the earth? Rev. 6.10.Tantaen animis caeleſtibus ira!
To come now to the point in queſtion.
This zeal of the Prophet is not a diſlike of, or an oppoſition to the will of God, by way of contradiction; but a diſlike of the thing done according to the expreſſe will of God, wherein the Prophet doth not offend.
The example of our Saviour Chriſt is full, and giveth teſtimony to this truth: for coming of purpoſe to lay down his life for his Church, and knowing it to be his Fathers will that he ſhould ſo do; yet in the garden he three times prayed, that if it were poſſible that cup might paſſe from him; he did not reſiſt the Will of God, for to that he ſubmitted himſelf; but he diſtiked that which he was to ſuffer according to that Will.
The reaſon is, becauſe it was evil and a puniſhment, and he who taught us to pray, libera nos a malo, Deliver us from evil, did ſo himſelf.
So though he knew the Will of God to be peremptorie for the deſtruction of Jeruſalem and the rejection of the Jewes, he ſorrowed and wept for the ſame: which ſhewed his diſlike of the thing decreed, though he approved the decree it ſelf and reſiſted it not.
Sorrow is a griefe taken by a naturall diſlike of that for which we greive.
When our parents, wives, children, or freinds die, we greive; the Apoſtle doth not forbid that affection, he limiteth and regulateth it; he would not have us ſorrow as men without hope.
And when he took on him our naturall infirmities and affections, he did not ſo undertake them to remove them from us, or to extinguiſh them in us, but to correct and temper them. As St. Cyrill ſaith: ut ſic natura noſtra reformaretur ad melius, that ſo our nature might be bettered.
In this very example in my Text of the Prophets diſlike that God ſhould ſhew him this iniquity and violence of the Jews, which was a greif and a burthen to him to ſee; remember what is ſaid of Lot by St Peter.
For that righteous man dwelling among them, 2 Pet. 2.8.vexed his righteous ſoul from day to day with their unlawfull deeds.
Here was not only an holy greif for, but an holy indignation againſt the ſight of theſe things which God ſhewed him, and that in the righteous ſoul of a righteous man.
I conclude this point as before with Davids words, I deny not that this was the Prophets infirmitie; I deny it to be his iniquity, it was no ſin in him. And I again urge my former point of Doctrine, it is lawfull for the holy ſervants of God to expoſtulate and conteſt with God in their prayers.
1. Becauſe hereby we declare our diſlike of thoſe things againſt which we conteſt, Reaſ. 1 as here the Prophet ſheweth that it is to him very hateful and offenſive to behold the ſins of the people, which both corrupt and end anger the ſtate of the Commonwealth.
So when the Prophet complaineth often of Gods long-ſuffering toward the wicked, he ſheweth it to be an offence to the children of God, that the enemies of God ſhould be ſo long forborne.
And when he awaketh God, up Lord why ſleepeſt thou, and ſtireth him to revenge of his own cauſe, therein he declareth his zeal of the glory of God, of which he muſt be careful eſpecially.
2. This publique expoſtulation uſed in this caſe to awake the juſtice of God againſt the wicked, Reaſ. 2 doth ſeem to terrifie the ungodly from their wicked wayes; for when they ſee that they that fear God, and walk before him, and with him, are up in armes againſt them, and bandie their imprecations againſt them, they cannot but ſee their eſtates in great danger.
3. This expoſtulation of the juſt doth declare that their yeilding to the Will of God in theſe things which they do without offence to Gods diſlike,3 Reaſ. is not out of naturall principles and reaſons incident to humanity, but from a ſupernaturall dedition and yeelding of themſelves to the tranſcendent Will of God whereby they do approve even what they do diſlike, becauſe they find the Will of God that way.
The profit which we may make of this point is,
1. To teach us zeal in the cauſe of God; for there is no life in the ſervice that we performe to God without zeal; there is not only the Spirit of God required in us, but fervency of the Spirit by the Apoſtle; and that the ſame Apoſtle calleth the Spirit dwelling in us plentifully, and in another place: The Spirit ſanctifying us throughout.
This giving our bow the full bent, that it may have the full ſtrength, and this to be drawn home, when we ſend our prayers up to heaven that they may reach the mark, this is So run that ye may obtaine: It is called ſtriving to the mark;
Zeal only uſed in matters of forme and ceremonie, and in outward things, makes us like Agrippa almoſt Chriſtians; but zeal againſt the evil life and crying ſins of the time is diſcreet and neceſſary; for theſe do hack and hew the bough we ſtand upon, theſe under-dig the ground we walk upon.
Theſe put it to an if: Si filius dei es, if thou be the Son of God. Let them that love righteouſneſſe and peace be troubled at theſe things, and quench this common fire firſt, that is the Apoſtles method.
For having taught the doctrine of the Sacrament of the Lords Supper, and of holy preparation to the communicants, he concludeth,
And the reſt will I ſet in order when I come, 1 Cor. 11.34.foreign. Firſt he directed them in the prayers of piety; he reſerveth the foreign the order till his coming to them, ſhewing that he had Apoſtolicall power for that; but that muſt be done after this.
In Religion, that is now the double complaint,
1. Of want of zeal where it moſt ſhould be.
2. Of inordinate zeal in other things.
The want of zeal in many Profeſſours of Religion, is ſuch as that both Poperie, and Anabaptiſtrie, and other ſchiſmaticall and ſectarious profeſſors are ſuffered to grow up together with the profeſſion of the Goſpel, which could not be if we had zeal proportionable to our knowledge: ſuch as was in David, All falſe wayes Iutterly abhorre.
We ſee alſo great corruptions in manners which holy zeal might ſoon eat out, and without which Religion may bring us to Church, and to the Font, and to the Lords Table, and may rank us with outward profeſſors: but till we grow to ſuch an hatred of ſin, as the very patience and forbearance of God toward thoſe that do abominably, and will not be reformed, doth diſquiet and greive us, and make us complain, we fail and come ſhort of duty to God.
2. Another complaint of the Church, is of inordinate zeal. Which is,
1. Either in Perſons without a lawful calling, ſeeking to reform things amiſſe.
2. Or in reſpect of the things; when men carryed with the ſtrong current of opinion, find fault where no fault is, or make the fault greater then it is.
3. Or in reſpect of times, when men prevent the time, and exaſperate the judgments of God, and provoke his juſtice againſt their brethren, before they have done all that can be done by the ſpirit of meekneſſe.
4. Or in reſpect of time when they expreſſe their zeale. Firſt, againſt thoſe things that may with leaſt hurt to the Church be forborn, till more concerning affairs of the Church be adviſedly thought upon.
5. Or in reſpect of the meaſure of zeal, if it be more or leſſe then the cauſe of God requireth.
6. In reſpect of the mixture of it, if it be commeded with any of our own corrupt and furious perturbations.
2. Seeing therefore we may make ſo boldwith God as the Prophet here doth; we are to be taught that God is ſo ſlow in the execution of his judgments, even upon them that do ill, that till he find that his patience is a burthen to his Church, and till he be even chidden to it by his faithful ones, he cannot ſtrike.
Wherefore we muſt both ſtirre up our ſelves and our brethren to a ſerious conſideration of this goodneſſe of God, and that which the Apoſtle doth call The riches of his patience, that we deſpiſe it not, that we ſpend not ſuch riches unthriftily, but beſtow it upon our repentance, and making our peace with God.
3. Seeing we may thus call God to account, as the Prophet here doth, and chide his remiſſeneſſe, let us not take it ill at the hands of God if he chide us for our ſins, which do well deſerve it, and he conteſt with us for our neglect of our duties, either to him or our brethren.
4. Seeing we have ſo good warrant for it, when we ſee any unremedied evils which do threaten ruine to our Church or Common-wealth, which perchance the Miniſter may be forbidden to reprove or to diſſwadeſ, uch as theſe in my text. Violence and oppreſſion, corruption of Religion, and corruption of Courts of Juſtice, which the Miniſter in general terms may reprove, but he muſt not with Nathan ſay tu es homo, thou art the man, to any delinquent in any of theſe kinds.
This then is the remedy, we may go to God himſelfe, and chide with him for it, without any feare of ſcandalum magnatum, and in holy indignation and zeal of Gods glory, laying aſide our own corrupt paſſions, we may call him to account for ſhewing us and making us to ſee ſuch things.
And I do not doubt but we ſhall have as good ſucceſſe as this Prophet had, as the next ſection of this chapter doth declare.