Commentary on Habakkuk, Commentary · Chapter 2 · Verses 6, 7
Verſ. 6. Shall not all theſe take up a Parable against him, and a taunting Proverb againſt him and ſay: woe to him that increaſeth that which is not his, how long? and to him that ladeth himſelf with thick clay. 7. Shall they not riſe up ſuddenly that ſhall bite thee? and awake that ſhall vexe thee? and thou ſhalt be for booties unto them? 8. Becauſe thou haſt ſpoyled many nations, all the remnant of the people ſhall ſpoyl thee, becauſe of mens blood, and for the violence of the land, of the city, and all that dwell therein.
2. The puniſhment of pride now followeth.
Concerning the Words.
SHall not all theſe take up a Parable againſt them?
By all theſe he meaneth, all thoſe whom the King of Babylon and his Chaldeans have troubled and perſecuted, and all lookers on alſo.
By taking up of a Parable, which word is rendered by Apophthegma, a grave and wiſe ſpeech is here meant, declaring that the wiſdom of men ſhall check the pride of the Babylonians, and proclaime them vain.
The taunting Proverb which the ſeventy render here, foreign: ſignifieth Dicterium: a bitter quip uttered in an aenigmaticall manner of ſpeech, a ſecret gird full of ſalt and ſharpneſſe, where under ſome obſcurity of words is ſecretly couched ſome galling and cutting tartneſſe of meaning.
We muſt ſearch this ſpeech for two things, for here muſt be foreign, a wiſe ſaying, and here muſt be a taunt and ſalt taxation in ſome obſcure and aenigmatical ſpeech.
The firſt is in the former words, wherein he denounceth a woe to him that makes up his heap wich other mens goods, and he cryeth to him, how long? taxing his inſatiableneſſe.
The ſharp and ſalt reproof is in theſe words,
And to him that ladeth himſelf with thick clay,
For firſt wherein he thinketh to gather an happineſſe, he reapeth nothing but woe.
2. Wherein he hopeth for eaſe and relaxation of his cares, he getteth a burthen, which the word of loading implyeth.
3. He is charged that he is author to himſelf of that burthen: he loadeth himſelf; as David, he diſquieteth himſelf.
4. That for which he doth himſelf ſo much hurt, bringeth on himſelf ſo much danger, it is no better then thick clay.
The gold and ſilver of the earth is ſharply and ſcornfully mentioned as no better then thick clay. And indeed as it cometh from the melting to the eye, gold ſeemeth ſuch, even like to a thick and maſſy clay, it hath no beauty in it to affect the eye.
And ſeeing the world prizeth this rich metall at ſo high a rate, that the Babylonian doth make no conſcience of cutting the Jews throat, & breaking all laws of nations to get their gold, God doth in this ſmart quip ſhew how the Chaldean ſhall be cenſured, and taxed abroad for his ſcraping, when all that he hath gotten is but thick clay.
If we go to our principia naturae, principles of nature, we ſhall find that God made the earth, and whatſoever after that, either mineral growing within the earth, graſſe or pearle, flower, tree or fruit growing on the earth, beaſt or bird, fiſh or fowle, worme or fly living on the earth, or in the water, and man the lord of all, all are made of earth.
Earth the chiefeſt material in their building, there fore to Adam, ſaid God, Terra es.
If man the moſt excellent of creatures in the compoſition of his body, be but thick clay:
The ſtile is high enough to give that title to any, either mineral, or vegetable whatſoever.
7. Shall they not riſe up ſuddainly that ſhall bite thee? and awake that ſhall vexe thee? and thou ſhalt be for booties unto them? Some Interpreters think this verſe alſo a part of that taunting ſpeech which many ſhall uſe againſt Babylon and the Chaldaeans, wherein they ſhall declare that they do look Pride ſhould have a fall.
The manner of ſpeech frequent to the Hebrews by interrogation, Shall they not riſe up, &c. hath more weight in it, and implyeth both vehemency in the Commination, and aſſurance of the judgment threatned, more then if he had ſaid, They ſhall ariſe that ſhall bite thee.
Read Iſay 13. and ſee the burthen of Babylon, and paſſe to the 14. for this v. is but a ſhort abridgment of that full prophecie,
And expoundeth theſe words of my text, that the Medes and Perſians ſhall very ſhortly ariſe to deſtroy Aſſyria, and all the Chaldaeans.
The ſame judgement is threatned by the Prophet Jeremiah, cap. 50. cap. 51.
A Nation coming out of the North, to make their land deſolate; For Media is a city north from Babylon, whence Cyrus came againſt it.
And for the manner of the taking of Babylon, it is here ſet down to be ſudden. They ſhall riſe up ſuddenly that ſhall bite thee.
Herodotus reports that upon one of their great Holy-days,Chro. 35. when all the city were in their dancing and diſports,
Ex inopinato eis Perſae aſtiterunt, on a ſudden the Perſians came upon them, they came into the city, and took a part of it, when the other part ſung out their ſong, and danced on, and knew not that the enemy had ſurprized them.
So they were bitten, and vexed, and taken, and the mighty and glorious great city of Babylon, was made a booty and prey to the Perſians.
The greatneſſe and riches of this city of Babylon, is by Herodotus thus expreſt.
The whole dominion of the Chaldaeans being laid and aſſeſſed to maintain the Kings wars for defence of his ſtate, for the twelve moneths in the year, the charge of four moneths was impoſed on Babylon, and all the reſt of Aſia bore the charge of the 8 months ſo that one third of the impoſition lay upon Babylon.
Verſ. 8. Becauſe thou haſt ſpoiled many nations.
The firſt Monarchy that we read of in holy Scripture is that of the Aſſyrians, began by Ninus, of whom Niniveh took name, and by Nimrod, whom hiſtories call Belus, and after him ſucceeded by Semiramis his wife.
This Monarchy grew by continual wars and violations of their neighbours, to an exceeding height and ſtrength.
So that the exaltation of that Monarchy was the ruine of many nations in power, and their ſubjection to the Aſſyrians, and this Monarchy laſted as ſome write, an. 1300
Saint Auguſtine de Civ. dei lib. 16. cap. 17. ſpeaking of this Monarchy, ſaith, In Aſſyria praevaluerat dominatus impiae Civitatis; hujus caput erat illa Babylon: He calleth it nomen aptiſſimum. Confuſio, Confuſion,
Actively; for it confounded all the parts of Aſia, bringing them under one Regiment, and it came it ſelf after to a ſhameful confuſion.
This victorious graſſation of the Aſſyrians over-running all like to a deluge of waters, did ſo ſwell them with the pride above reproved, and here threatned, that the Prophet Iſaiah doth call this Monarchy Lucifer.
How art thou fallen from Heaven O Lucifer Son of the morning.
As in the judgement of the ancient learned fathers,Iſa. 14.12 alluding to the fall of the Angels that kept not their firſt eſtate.
Nimrod their founder,Gen. 10.9 is called A mighty hunter before the Lord, That is, a mighty tyrant and a great Oppreſſour of men.
The blood of men was not precious; the Land the City, and the Inhabitants, all bent to ſpoil and to violence. Therefore it is ſaid,
The remnant of the People ſhall ſpoil thee.
There was not ſuch an univerſal ſubjection to the Monarchy of the Aſſyrians, but that there were a remnant left to come upon them, and to overcome them.
Theſe as hath been ſaid, were the Medes and Perſians,Iſa. 13 3. whom God calleth his ſanctified ones, his mighty ones for his anger;
Becauſe he hath called them, and ſet them apart from others, to be Miniſters of his vengeance for the deſtruction of this proud nation.
For he will make inquiſition for blood; and they that have ſmitten with the ſword ſhall now periſh by the ſword.
De verb is hactenus.
In theſe words, which are the Declaration of Gods juſt judgment againſt the Chaldaeans, before we proceed to the full handling of them,
We muſt firſt take notice of the juſt proces of God againſt this pride of the Chaldaeans. For it pleaſeth God to give us here an account of his provocation, and he giveth in evidence againſt them, that their pride went not alone, but was accompanied with many ſins.
1. Their gripple covetouſneſſe in ſeeking to increaſe their own heap; and covetouſneſſe is a ſinne that God abhorreth. St. Paul doth call it the root of all evil.
2. Their violent invaſion of the goods of others by injury, oppreſſion and extortion; for he increaſeth that which is not his. Not to be content with our own is ungodlines: but to ſpoil and rob others, and to be our own Carvers to take what we can get, is wrong to our brethren: covetouſnes corrupteth our ſelves, but oppreſſion doth violate our neighbour, of whom the law giveth ſuch charge, ama proximum ut teipſum.
3. Their folly. for what is this great ſtock which they have gathered, and what is the rich heap that they have caught? it is but thick clay; and what have they done with all their labour and travel, but made a burden thereof for themſelves?
4. Their cruelty is charged upon them, which is expreſt in ſundry circumſtances of amplification, as
1. In the extremity of it, no leſſe then ſpoiling, which comprehendeth all kinds of hard meaſure that can be offered.
2. In the extent of it, which is amplified by two circumſtances.
1. Not Perſons, nor Societies, Towns, Cities, but whole Nations.
2. Many Nations.
3. In the effect of their cruelty, which alſo brake forth into blood, the blood of men, a thing that God holdeth at ſuch a price, that he not only made ſevere laws for preſervation of life; but he maketh a curious inquiſition for blood, when contrary to his law it is unjuſtly ſpilt: unto which God hath given a voyce.
For there is vox ſanguinis, a voyce of blood, as we ſay in Abels ſtory, and to which voice he lendeth an eare, for that blood cryeth unto him.
4. In the general infection of this cruelty which hath corrupted the whole land of the Chaldaeans: the City, the great City of Babylon, and all the People that dwell therein.
The Prophet in the former chapter did complain to God of the pride, and cruelty, and covetouſneſſe of the Chaldaeans, in which as they exceeded, ſo the poor Church of God ſmarted, and the patience of God forbearing to puniſh them, made them think that God gave no regard to them▪ and it made many even within the Church ſtagger, fearing leaſt God had taken no notice of their ſufferings, and their enemies injuries.
Do you not now receive it from the mouth of God himſelfe, that he hath all thoſe things written in his book, that he keeepeth an exact account both of the offences done, and of the offenders?
5. To ſhew that they have abuſed his patience and long-ſuffering, by continuing in the evils above-mentioned, he ſaith, How long? to ſhew that he hath contended with them in patience al this while, and that no forbearance will recover them from their evil ways; no ſpoile or cruelty will ſatisfie them in their evil ways; therefore he proceedeth to judgement againſt them.
The argument of this text is the puniſhment of the pride of the Chaldaeans, puniſhed
1. With juſt reprehenſion of all.
2. With deriſion, they ſhall be taunted.
3. With ſpoile and deſtruction.
Here we muſt firſt take notice of the juſtice of Gods proceſſe againſt them; Note. 1 for he giveth account of his provocation, and rendreth a reaſon of his judgments.
Our leſſon is, Whenſoever God puniſheth, there is a fault deſerving ſerving that puniſhment, for God is juſt, he doth not puniſh the innocent.
Thus he began with the firſt ſinners that we read of in the holy ſtory.
With the Serpent, quia tua hoc feciſti, Gen 3.14.becauſe thou haſt done this: So to Adam, becauſe thou hast hearkned to the voyce of thy wiſe, &c.
And to Cain, if thou do evill, ſinne, that is the puniſhment of ſinne, ſtandeth at the doore.
And for the proceſſe againſt the old world; firſt, God ſaw the fault thereof, before either he repented the making of it, or reſolved the puniſhing of it; and ſo forth all the Scripture through, and through the experience of all times.
1. Becauſe God is juſt, Reaſ. 1 and juſtice is a vertue that giveth ſuam cuique, every one his own, now rods are for the back of fools, and all ſinners are fools, and all men are ſinners, and therefore none paſt the rod in the juſtice of God.
2. Becauſe puniſhment in the nature of it, is evill; though in the uſe of it it be good; for the good it doth, Reaſ. 2 and ſin brought it into the world, it is contemporary with ſin, it cleaveth to it, it cannot be parted from it; as the mortality of man is joyned with the nature of man.
Therefore we may conclude, whenſoever we feel any puniſhment in our ſelves, or ſee any inflicted on others, ſubeſt culpa, There is a power that deſerveth this puniſhment.
Againſt this it may be objected, that
1. God doth chaſten ſome of his own beloved children with puniſhments, for their tryal, that they may come forth as gold fined.
2. God doth ſometime correct his own for example of others.
3. The wicked and ungodly vex and torment the righteous, even for the ſerving the true God, many have loſt their goods, their liberties, their lives for the teſtimony of the truth; Thus did all thoſe holy Confeſſours and all thoſe glorious Martyrs ſuffer the cruelty of the enemies of God.
4. The corruption of juſtice, and the abuſe of power, doth ſometimes turn into tyranny, and ſo evill men are cheriſhed, and good men puniſhed, as the Prophet Iſaiah ſaith, He that abſtaineth from evil, maketh himſelf a prey.
5. Sometimes good Princes are abuſed by their flatterers and lying informers, who poſſeſs them of an evil opinion againſt better men then themſelves, as in the example of Mephiboſheth; for Ziba his Bayly accoſed him falſely of treaſon to David, and David though a King of Gods chooſing was not at leaſure to ſearch into the matter,2 Sam 16 3, 4. but preſently not hearing the juſt defenſe of Mephiboſheth, gave away to Ziba all that pertained to Mephiboſbeth.
6. Sometimes juſt perſons in execution of juſtice, are nimium juſti, over wiſe; and ſuch juſtice is injury, as Solomon faith, Be not juſt over-much, and the light of nature, taught the heathen to ſay, Summum jus eſt ſumma injuria.
7. Sometimes Judges are ſwayed by the affection they bear to others, to regard rather the ſatisfying of their envy whom they love, then the execution of Juſtice, and ſo wrong may be done where it is not deſerved; as Herod cut off Iohns head, for no diſlike of him in himſelf, but to pleaſe his minion.
In anſwer to all theſe objections, put the caſe how you will, I am ſure God is juſt, and will neither himſelf puniſh, nor cauſe, nor ſuffer any to puniſh, but where ſo much puniſhment is well deſerved.
Peradventure he that inflicteth the puniſhment may offend in it, and there may be a fault done in the manner of it; or that for which the puniſhment is inflicted may be no juſt cauſe, or the perſon may be miſtaken; but ſtill I ſay God is juſt, ſubeſt culpa, there is a fault; the hand of God, the will of God is in every puniſhment, and they never do any thing without the juſtice of God.
Job that juſtified his integrity ſo ſtoutly, as we read in his ſtory, did never deny himſelf to be a grievous ſinner, and to deſerve the puniſhment that he ſuffered, though he ſtill did ſtand upon it, that he was not therefore puniſhed.
If the puniſhment be for tryall, the gold that is tried will be divided from the droſſe, and that droſſe deſerveth a melting.
If the puniſhment be for example, know that God will never give ſo ill example as to puniſh an innocent.
If men do like men in execution of Gods judgments; know that God knows why he ſuffereth them ſo to do, for he ſearcheth the hearts and reins.
Thus many condemned to death by the law according to probable evidence, profeſſe their innocency at their death, yet can finde in the book of their conſcience evidence enough to condemne them worthy of death for ſomething elſe.
The uſe of all is, ſeeing God is juſt, and puniſheth not but where he findeth ſin; ſtand in awe, ſinne not, Ʋſe. do your beſt to keep from the infection, leſt you come under the dominion of ſinne; abſtaine from all appearance of evill, from the occaſions and means of offence; reſiſt Satan; quench not the ſpirit that ſhould help your infirmities, redeem the time in which you ſhould do good and ſtrive to enter into that reſt.
Thus doing, what puniſhment ſoever we ſuffer, it is rather the viſitation of peace then the rod of fury, and God will turn it to our good.
The puniſhment here threatned;
1. Juſt reprehenſion, ſhall not all theſe take up a parable againſt them, and ſay, woe to him that encreaſeth that which is not his? foreign. I remember the queſtion of our Saviour to his Diſciples, Whom ſay men what I the Son of man am? It is wiſdome for any private man, more for a great State, to enquire what fame it hath abroad.
The wiſdome of State is ſuch, as one government hath an eye to another; I ſpeak not only of confederate Nations, which have lidger eyes in each others Common-wealth, but even of enemy-ſtates; and ſuch as ſtand neither in termes of hoſtility, nor in termes of confederacy, they have their ſecret intelligence, and thus they know and judge each of other.
Nebuchadnezzar was a moſt potent Prince, yet his neighbours did not approve his wiſdome, they did condemne his violence, and cry out, wo be to him.
I underſtand this to be a great puniſhment to this mighty King, to be juſtly condemned for injuſtice, and to deſerve the curſe of his neighbouring Nations.
For extremes do ever carry the evill words, and the evill wiſhes of all that love vertue; and they cry woe to him that encreaſeth greedily and covetouſly that which is not his; and woe to him that waſteth prodigally that which is not his.
The wiſdome of policie doth hold violence and oppreſſion hateful in great Princes, and it calleth them puſillanimous and idle that will not ſtirre in the juſt defence of their own.
But there is ſapientia ſaeculi hujus, the wiſdome of this world, which calleth all his own which he can compaſſe directly or indirectly, juſtly or unjuſtly; which Saint Paul doth call enmity with God; juſt Princes are tender in that purſuit, holding that axiome of Caeſar irreligious and unjuſt Si, jus violandum, regni cauſa: And therefore ſapientia quae eſt deſuper, the wiſdome from above, cryeth hand off, invade not, uſurp not aliena jura, other mens rights; be content with thine own; for woe be to him that increaſeth non ſua, that which is none of his own.
Princes that manage the ſword of juſtice, which is gladius Dei, the ſword of God, muſt be tender how they draw that ſword againſt God that committed it to them; and every attempt that their power maketh for that which is not theirs, doth arme it ſelf againſt God.
Mr. Calvine obſerveth well
Manent aliqua in cordibus hominum Juſtitiae & aequitatis principa; ideo conſenſus gentium eſt quaedam vox naturae, there abideth in the hearts of men certaine principles of juſtice, therefore the conſent of Nations is a certain voyce of nature.
Thoſe Princes that care not what Nations do think and ſpeak of them, but purſue their own ends againſt the ſtreame and tyde of Jus naturale, natural right, do run themſelves upon the juſt reprehenſion of other States, which wiſe and religious Princes do labour to avoid,
1. Becauſe the private conſcience in theſe publike perſons can have no inward peace, where publike equity is violated.
2. Becauſe the old rule of juſtice is built upon the divine equity of nature, and confirmed by experience of time, that Male parta facilè dilabantur, evill gotten goods ſoon conſume.
3. Becauſe all that love this jus naturale, will ſoon finde both will and means to reſiſt encroachments, fearing their own particular; as all hands work to quench a fire.
But what cares Nebuchadnezzar, or Alexander, or Iulius Caeſar, ſo they may adde Kingdom to Kingdom? and what cares his holineſſe of Rome, ſo that he may be Univerſal Biſhop, what other Kings and Biſhops ſay of them?
To make this point profitable to our ſelves, for we ſpeak to private perſons.
The Rule is general.
All that encreaſe their own private eſtate by oppreſſion and injuſtice, multiplying that which is not theirs, making prize of all that they can extort from their brethren, buying them out of houſe and home; wearying them with ſuits of moleſtation, ſpending the ſtrength of their bodies with immoderate labours, at ſo ſhort wages as will not ſuſtaine them with things neceſſary:
Such, though their power do bear them out in their unjuſtice, yet do they undergo the hard opinion and cenſure of all that love righteouſneſſe; and they do bear the burthen of many curſes. Let them lay this to heart, and take it for a puniſhment from the hand of God.
2. The Deriſion: Taunted.
What do theſe men but lade themſelves with thick clay? This alſo may paſſe for a ſharp puniſhment, Kings and great perſons are not priviledged from the tooth of a Satyre, from the keene edge of an Epigram, from the bold affront of a libel.
We live in the age of freſh and quick wits, wherein it is not an eaſie thing for eminent perſons to do evill, and to eſcape tongue ſmiting, and wit blaſting; pens and pencils; a hand up to blazon great ones and their actions; and inferiour perſons want not eyes upon them to behold them, nor cenſures to judge them, nor rods to whip them.
I muſt not draw from this place any authority to legitimate contumelies and diſgraces, and that which we call breaking of bitter jeſts upon another, ſelling our ſalt cheap.
1. Therefore underſtand that bitter Taunts, Satyrs and Libels may be evill and unlawful, and yet God may make a good uſe of them, to laſh and ſcourge thoſe that deſerve ill; and they that are ſo girded and jerkt, ſhall do well to do as David did, to confeſſe that God ſent Shimei to curſe; and as for Shimei, he ſhall ſee that God will finde a time to pay him too.
That this is a puniſhment ſent from the hand of God, we have full evidence from the witneſſe of Holy Scripture, even in this caſe.
The Prophet Iſay threatneth the Chaldeans with this judgement. Thou ſhalt take up this Proverb, the Margent readeth This taunting ſpeech againſt the King of Babel, How hath the oppreſſor ceaſed, the golden City ceaſed? &c.
You ſee in deriſion ſhe is called the golden City. Iſa. 14.4.And after, All they ſhall speak and ſay unto thee, Verſ. 10.Art thou alſo become weak as we? art thou alſo become like unto us?
How art thou fallen from heaven O Lucifer, Verſ. 12.&c.
Thus the great glory of the mighty Monarchy is become ludibrium vulgi, & fabula mundi, the ſcoffe of the vulgar, and the tale of the world.
So Jeremy declareth, that this ſhall be one part of the puniſhment of Babylon, ſhe ſhall be laughed to ſcorne; read at your leaſures the 50. and 51. of Ieremy. Amongſt many ſalt and ſharp taunts ſpent upon Babel, this is one for a taſte, Babylon is ſuddenly fallen, Jer. 51.8.and deſtroyed, howle for her, take balm for her paine, if ſhe may be healed. It is Davids phraſe,
But thou O Lord ſhall laugh at them, Pſal. 59 8.thou ſhalt have all the heathen in deriſion.
It was no ſmall part of the paſſion of Jeſus Chriſt, the ſubſannations and ſcornful deriſions of his enemies; they made ſport with him, as the Philiſtims did with Sampſon;
Thou that couldest build the Temple, Come down, &c.
It pleaſeth God ſometimes to ſuffer his good ſervants to be tongue …itten, as we ſee in the example of David and of Jeremy, and Job, and others:
And we have many examples of his permiſſion of it in the puniſhment of the wicked.
This doth not juſtifie contumelies, or make libels and ſcandalous deriſions lawful, but it declareth them to be the rods of God.
Therefore let men tender their reputations, and do that which is right in their places, be they high or lo, that they may not deſerve ill of the times in which they live, that they may have good report of all men and of the truth it ſelf.
Amongſt other things, which by way of caution we may take warning of,
1. Let them that would live out of the danger of ſcorne and deriſion, apply themſelves to glorify God in their bodies, and in their ſouls, and to honour him: for God hath ſpoken it,
He that honoureth me, him will I honour; 1 Sam. 2.30but they that deſpiſe me, ſhall be lightly eſteemed.
2. Let ſuch take care that they be no deſpiſers of their brethren, that they ſit not in the chaire of the ſcornful; for the wages of the ſcorner is ſcorne, and they that truſt in themſelves and deſpiſe others, go away from the ſight of God unjuſtified. Can pride have a fall, and the lookers on not laugh them to ſcorne?
3. Let ſuch keep a good tongue in their own heads; for many fair pretenders of Religion, and outward profeſſors, are as long as Pambo in Euſebius, taking out of that leſſon from David, Servabo circa os meum capiſtrum ne peccem lingua, I will ſet a watch, &c.
It was in faſhion while that they that ſought (as they pretended) Reformation of the Church, ſought it in the way of libelling, and breaking jeſts upon the Prelates and Malignants of the Church.
But St. James telleth us, That if any among us ſeem to be religious, Jam. 1.26.and refraineth not his tongue, that mans religion is in vain.
4. Let ſuch take out the leſſon of the Apoſtle;Cor. 4.6. Let their ſpeach alway be with grace, ſeaſoned with ſalt, that you may know how to anſwer every man. This is the ſeaſoning of wiſdom from above, which being the breath of the holy Ghoſt, which is the ſpirit of meekneſſe, doth rather put the burthens of our brethren upon us in Chriſtian compaſſion, then heap burthens upon them in ſpight and diſdain.
2. Yet I do not determine all ſharp and ſatyrical tartneſſe of ſpeach unlawful; the acrimonie of a taunt hath ſometimes due place, and it may be ſome of the fire from Gods own Altar, when they do not proceed from anger, envy, deſire of revenge, vaine oſtentation of wit, flattery of others whom it may pleaſe, pride of our own hearts.
When Adam had tranſgreſſed, and God had laid his curſe upon him, God ſaid,
Behold the man is become like one of us to know good and evill. Gen. 3.22.St, Auguſtine ſaith,
Verba ſunt inſultantis, quòd non ſolùm factus fuerit qualis eſſe voluit, ſed nec illud quod factus fuerat conſervavit.
God derideth the folly of man fallen away from him: It is ſaid of Eliah.
And it came to paſſe at noon that Eliah awaked them, 1 Reg 18.27.and ſaid, cry aloud, for he is a God; either he is talking, or he is purſuing, or hee is in a journey, or peradventure hee ſleepeth and muſt bee awakeed.
So the Prophet Iſaiah plays upon the Idolmakers and Idolaters, as if he had one of our Papiſts in hand: For he ſets a man upon the ſtage, having cut down a tree▪
He burneth part of it in the fire: Iſ. 44.16.with part thereof he eateth fleſh, he roſteth roſt and is ſatisfied, yea, he warmeth himſelf, and ſayeth, Aha, I am warme, I have ſeen the fire;
And the reſidue thereof he maketh a god, Verſ. 17.even his graven image; he falleth down to it, and worſhippeth it, and prayeth to it, and ſaith, deliver me, for thou art my god.
You ſee what ſport the Prophet maketh with Idolaters, and ſure he had the Spirit of God.
The Apocryphal book of Baruch, 6. chap. is a very pleaſant bitterneſſe againſt Idols and Idolaters.
Surely this example in my Text is juſtifiable; for it taxeth the covetous oppreſſours of the earth for fools; that take ſo much pain, and do ſo much wrong to load themſelves with thick clay.
But is it not an injury to Almighty God, Object. to ſet no higher price, and to give no better tittle to the richeſt of all mettels, that which God himſelf was pleaſed, ſhould be uſed in the choice veſſels and ornaments of his own houſe, then thus to indignifie it?
I anſwer,Sol. the Prophet doth not indignifie the creature; but as God ſaid to man, Pulvis es, thou art duſt, and he told him true out of what materials the frame of his body was built: ſo it is no diſgrace to gold to call it thick clay, it being no other in the matter of it.
And howſoever good uſe may be made of theſe outward riches, yet are they never to be eſteemed for themſelves, but for their uſe, which if men on earth could once underſtand and beleive, they would not ſet their hearts upon them.
Saint Peter calleth them Corruptible things.1 Pet. 1.18 1 Tim. 6.57
Saint Paul calleth them Ʋncertain riches.
Every man is eaſily drawn to ſtudy and labour to the getting of this burthen, and ſo inſatiable in deſire, that few ſay with Eſau I have enough.
There is a ſingular wiſdom in the uſe of riches which few do ſeek, becauſe they do not underſtand for what this thick clay ſerveth.
In the Latine phraſe, all thoſe things which we uſe, are called impedimenta, Impediments: for as the baggage of an army is of neceſſary uſe, yet hindereth the ſpeed of their march; ſo do our riches, they are the faculties of well-doing, yet we can hardly attaine the wiſdom to keep them from being hinderances and let to us in our journey homewards.
They ſerve us for fame, and reputation; for they ſupport our credit in the world.
They ſerve us for ſhew, for they furniſh the table with dainties, the back with bravery, &c.
They ſerve us for cuſtody, to lay up for poſterity.
They ſerve for dole and diſtribution, to be beſtowed upon good uſes.
They ſerve to buy out dangers, and to deliver us from evils.
They ſerve to make us freinds.
And they that can plaiſter their wals with this thick clay, may keep off many a ſtorme, and much foul weather.
Yet we have ſeen that all rich men are not happy, even in the things of this life.
Tully ſaith of Rabirius Poſthumus,
Jn ſtudio rei amplificandae, non avaritiae praedam, ſed inſtrumentum bonitati quaerebat, that is the beſt uſe of them.
We ſee in this example, that the wals of Babel; though plaiſtered, and the roofs tyled with this thick clay, ſo as it was called the golden City, could not priviledge it from ruine and contempt.
Therefore let us not ſtrive and ſtudy by indirect means, nor take too much, and immoderate care by direct means, to overload our ſelves with this thick clay: we ſhall carry none of it away with us when we dye, and we are not ſure that they ſhall enjoy it, to whom we would faineſt leave it.
The third puniſhment of Babel doth ſhew that this thick clay hath wings.
It is ſubject to ſpoile.
It makes Babel a good booty: for when thoſe ſpunges have ſuckt in their full draught, many of them come to the wringing and ſqueezing till they be left dry.
There be ſuch in the world as ſtudy the emptying of thoſe full veſſels, and find means to ſpring a leak in them.
This fall from plenty and fulneſſe to want, from honour to low condition, from power and command to ſubjection and awe, makes the proud man a ſcorne to the world, for to out-live riches and honour and power, and to ſee others deckt in our trappings whereof we had wont to be ſo proud, this pricks our bladder, and lets out all the wind, and leaveth us lank and empty.
This is the juſtice of Gods proceeding againſt the proud, whom he reſiſteth as you hear out of Obadiah in the example of Edom, and ſee now in the example of the Chaldeans.
As they that deſpiſe others are now puniſhed with contempt: ſo they that ſpoiled others are now puniſhed with ſpoile.
One while the hand is receiving bribes as faſt as it can to get all; and in a moment the ſame hand is giving of bribes as faſt, if it be poſſible to ſave ſome.
If therefore there be no better hold to be taken of theſe outward things which make many ſo proud, if riches increaſe, ſet not thine heart upon them, uſe them rather then keep them.
Yet this is a great comfort to all that are oppreſſed by the proud tyranny of men, God is ſtill good to Iſrael; even to all that have true hearts;Pſa. 125.3. and the rod of the wicked ſhall not reſt upon the lot of the righteous; God will find a time to ſpoile the ſpoyler, and to ſtrip him out of all.
There is neither wiſdom, nor counſel, nor ſtrength againſt the right hand of God, & that right hand wil find out all his enemies.
Greatneſſe and power are fearful to the common man, yet nothing can reſtrain either the thoughts of men and their judgments, but that they will ſearch into the actions of the Higheſt, and obſerve what is done according to the rules of juſtice and wherein Religionand Iuſtice are wounded.
Nothing can hinder but that where men may dare to communicate their thoughts to faithful ears, there the ſcroul of greivances will be unfoulded, and the unjuſtice of tyrannicall oppreſſions will be laid open.
Nothing can hinder the vengeance of our juſt God the King of all the earth, but that he will take the matter into his own hands, and deliver the oppreſſed, and ſpoil the ſpoiler.
Oppreſſours muſt dye, then will their names ſtink and be abhorred of poſterity, and there will be black records made of them in the books of time, when God putteth his hand to the ſpoiling of them, he will ſpoil them in all that they truſted in.
1. In their Friends, they ſhall fall off, and be the firſt that ſhall help to ſtrip them.
2. In their Honours, every man ſhall put an hand to the caſting of duſt upon them.
3. In their reputations, their names ſhall be hateful upon the face of the earth.
4. In their poſterity; God ſhall curſe their ſeed, and never truſt any of them again with his power, or the execution of his judgments.
Only let the oppreſſed wait the leaſure of God for this; the Viſion is for an appointed time; but it will come to paſſe, it will not fail.