Commentary on Habakkuk, Commentary · Chapter 3 · Verse 14
Verſe 14. Thou didſt ſtrike through with his ſtaves the head of his villages: they came out as a whirlwind to ſcatter me:Hab. 3.14. there rejoycing was to devour the poor ſecretly.
THis, as you have heard, before in the expoſition of the words, hath reference to that victory, which God gave againſt the Midianites, to his Iſrael. Judg. 7.22. wherein the Lord ſet every mans ſword againſt his fellow throughout all the hoaſt, for there he ſtrook them with their own ſtaves, and armed them againſt themſelves to their own ruine.
Wherein conſider with me two things;
1 Their puniſhment.
2 Their ſin.
In the puniſhment we are taught.
That God in his juſt judgment maketh the ungodly rods to puniſh one another of them: Doct. if they have no other enemies but themſelves, they ſhall go together by the ears amongſt themſelves, and ſmite one another.
This is that which God threatned againſt the ſinnes in Iſrael: no man ſhall ſpare his brother. Iſai. 19.19.He ſhall ſnatch on the right hand, and be hungry, and he ſhall eat on the left hand, and ſhall not be ſatisfied, they ſhall eat every man the fleſh of his own arm.
Manaſſeh, Ephraim, and Ephraim, Manaſſeh, and they together ſhall be againſt Judah.
This was the burthen of Egypt.
And I will ſet the Aegyptians againſt the Aegyptians, Iſai. 19.2.and they ſhall fight every one againſt his brother, and every one againſt his neighbour, City againſt City, and Kingdome againſt Kingdome.
In the firſt of theſe two places, the Prophet doth foretell how the Tribes ſhall fall out among themſelves, and how their greedineſſe of wealth and honour ſhall make them devour one another. For the Apoſtle giveth warning that we be tender, how we bite one another, Leſt we be devoured one of another.
This is ſin and puniſhment both, wherein they offend, therein they are puniſhed.
In the ſecond example of the Egyptians deſtroying one another, we behold the uncertain ſtate of ungodly nations, and people, they can have no conſtant peace.
1 Becauſe they know not, Reaſ. 1 they ſerve not the God of peace, and where true Religion doth not unite hearts, they may cry a confederacie, which may hold ſo long, as it may ſome private turns, but the next great provocation turns all into fury and combuſtion, for there wants the foundation of peace within them.
2 Becauſe he would thereby maintain the equity of that naturall law written in every mans heart by the finger of God, Reaſ. 2 Do as thou wouldeſt be done to.
Wouldeſt thou bee content to be beaten with thoſe ſtaves, that thou haſt made to beat others, to be hewed and mangled with thoſe weapons of violence? therefore, God in his juſtice employeth this preparation againſt themſelves, and ſcourgeth them with their own rods.
3 That we may know that all things in the adminiſtration of the world are directed by the wiſedome and providence of God, Reaſ. 3 who though he be a God of peace, yet he alſo cauſeth diviſions and contentions amongſt men, and puniſheth tranſgreſſours therewith.
The ten Kings in the Revelation, which are the 10 horns of of the beaſt, that is of Rome.
Theſe at firſt joyn their forces againſt the Lambe, and ſet up the beaſt.Revel. 17.13. Theſe have one mind, and ſhall give their ſtrength unto the beaſt.
But in the end. And theſe 10 horns which thou ſaweſt upon the beaſt, Verſe 16.theſe ſhal hate the whore and ſhall make her deſolate, and naked, and ſhall eat her fleſh, and ſhall burn her with fire. For God hath put in their hearts to fulfill his will, and to agree, and to give their Kingdom to the beaſt, untill the words of God ſhall be fulfi…d.
From whence we gather, that that agreement which is amongſt wicked men, againſt Chriſt, and againſt his Church, is ſtrengthened by the will and providence of God for a time, till that time, the confederacies of the ungodly do hold, but when he pleaſeth to diſſolve them, they end in ſelf-woundings and inteſtine combuſtions.
This ſerveth to ſettle our judgments, Ʋſe 1 concerning the combinations of the wicked againſt the Church, they are of God, and he hath his ſecret and juſt ends therein, either to chaſten the errours and tranſgreſſions of his people, or to bring their patience and piety to the teſt, to try whether any thing will make them forſake their hold, and relinquiſh their truſt in him.
Or to bring the greater condemnation upon thoſe, whom he uſeth as inſtruments in this tryall of his choſen ſervants.
Therefore, now, that we both hear the news, and ſee the effects of this new bloudy league to deſtroy the Church, and to root out the Proteſtant Religion, whereby much Chriſtian bloud of Innocents is already ſhed, more is feared: let it eſtabliſh our hearts, and ſettle our judgments upon this reſt. The Lord will have it. A Domino factum eſt hoc. Tu Domine feciſti: thou, Lord, haſt done it.
Surely, there is much droſſe in our gold, which muſt be purged, we have not ſpared one another with ſchiſmaticall mouthes and pens to break the peace of the Church, and God in his juſt judgment ſuffereth the wicked to prevail againſt us.
This comforteth the Church againſt theſe tempeſts of fury, Ʋſe 2 that her enemies do raiſe againſt her.
For though they weaken us thereby, and exalt their own horn on high, yet when the waves of the ſea do rage horribly, God that is on high is more mighty then they, and he will ſmite them with their own ſtaves that ſupported them, and wound them with their own ſwords, that defended them.
3 This admoniſheth us not to ſettle any confidence or truſt in the friendſhip of man, Ʋſe 3 whoſe breath is in his noſtrils, for wherein is he to be truſted? The Prophet Micah ſaith;
The good man is periſhed out of the earth, Mical. 7.2.there is none upright among men, they all lie in wait for bloud: they hunt every man his brother with a not. That they may do evill with both hands earneſtly.
The Prince asketh, Verſe. 3.the Judge asketh for a reward, and the great man uttereth the miſchief of his ſoul, ſo they wrap it up
The beſt of them is a bryar, Verſe 4.the moſt upright of them is ſharper then a thorn hedge.
And from this conſideration of the generall falſhood that is in friendſhip, his caution is;
Truſt ye not in a friend, Verſe 5.put no confidence in a guide: keep the doors of thy mouth from her that lieth in thy boſome.
For the Son diſhonoureth the Father, Verſe 6.the Daughter riſeth up againſt her Mother, the Daughter in law againſt her Mother in law, and a mans enemies are the men of his own houſe.
What ſhall we do then?
Therefore, Verſe. 7.I will look upon the Lord, I will wait for the God of my ſalvation: my God will hear me.
Chriſt our Saviour doth apply this text to his own comming into the world,Mat 10.34. he profeſſeth it, that he came not to bring peace into the world, but the ſword.
In which words hee rather expreſſeth the events and effects, then the intention and purpoſe of his comming: for where the light of the goſpel doth ſhine, Father, Mother, Brother, Siſter, are but nuda nomina, bare names, where Chriſtian Religion is not, for the true Goſpeller will fall out with all, and forſake them all for Jeſus Chriſt.
The reſt of the Church is God in Chriſt, let us ſeek peace with men, if it be poſſible, as much as in our power, let us have peace with all men, but let us truſt no humane or temporall ſupportation.
Seeing it is here ſet down as a great judgment of God upon Midian, Ʋſe 4 that they were beaten with their own ſtaves, and wounded with their own weapons.
Let us take notice of this judgment, and take it for a great ſigne of Gods indignation againſt us, when we break the bonds of peace, and Chriſtian charity, byting and beating one another, libelling, and defaming, woorrying one another with ſuits of moleſtation, ſchiſmatically forſaking the fellowſhip one of another, and changing publique Congregations into private Conventicles, and forſaking the ſetled Prieſthood of the Church, for ſuch as do labour moſt to break the peace of the Church, for what is this but the angel of Satan, beating of us with our own ſtaves. Doth not this home-contention in our Church, open an eaſie way to the enemie of both to enter in and ſpoil all.
And this I have obſerved, that two ſides have gained by our Church contentions.
The Anabaptiſts have recovered ſome from us, who ſtanding ſo violently againſt Popery, have queſtioned all that they received.
The Papiſts have recovered many, who have gone ſo far in the defence of the mean, that themſelves have ſtaggered into the extream.
God be mercifull to our land, and continue the peace of the State, even the ſweet correſpondence of our Sovereign and his ſubjects, and we ſhall have hope, that our arms ſhall be ſtrengthened againſt our enemies, and our own ſtaves ſhall do us no hurt.
2 Their ſin, it was a treſpaſſe againſt the Church of God, devouring of the poor: and that by open violence, comming like a whirlwind in ſudden fury againſt them, and by ſecret practiſes to hurt and annoy them: teaching us that,
It is a grievous and provoking ſin, Doct. openly or ſecretly to diſtreſſe the poor.
There be two words of ſtrong ſignification here uſed.
1 Scattering, which ſignifieth their expulſion out of their places, where they dwelt, to go as the Levite did, to get them a place where they can finde one, which ſuiteth well with the humour of the covetous rich man, who deſires to dwell alone upon the earth.
2 Devouring, which ſignifieth, taking away from them all that they have, to put it to their own heap, whereby they become vaſſals to thoſe that ſtrip them.
This is a grievous ſin, Reaſ. 1 and well deſerves the puniſhment above mentioned.
1 Becauſe God hath declared himſelf the patron and protector of the poor, and therefore the Pſalmiſt ſaith. The poor committeth himſelf unto him, for he is the father of the fatherleſſe: ſo that to diſtreſſe thoſe, is to clip the wings of the hen, that gathereth in her chickens, it is:
2 Becauſe the poor are our own fleſh, Reaſ. 2 ſo they are called by the Prophet, and it is uſed as an argument to perſwade compaſſion.
To deal thy bread to the hungry, to bring the poor that are caſt out to thy houſe, Iſa. 58 7.when thou ſeeſt the naked to cover him, and that thou hide not thy ſelf from thine own fleſh.
The poor and rich both digged out of the ſame pit, both caſt in the ſame mould.
3 Becauſe, Reaſ. 3 Natura paucis contenta: nature is content with a little, and we have enough amongſt us to miniſter that. For if we have food, he meaneth not Manna and Quails, but neceſſary food and raiment, he meaneth not coſtly, but neceſſary raiment, we muſt be therewith content.
To ſtrip the poor naked, to multiply our changes of raiment, or to take away a whole garment from them, to put one lace more upon ours, this is inhumane irreligious.
To ſcatter them, that we may have elbow-room enough, and more then needs for our ſelves, that we may have ſo much the more to look upon, and lie by us, this is Midianitiſh and heatheniſh.
Vos autem non ſic: do not you ſo.
Becauſe God hath committed together with riches, Reaſ. 4 the care and cuſtody of the poor to the rich, and as they hold their wealth not as rightfull owners, but as mercifull ſtewards and diſpenſers thereof, ſo in the diſpenſation, they are accomptants to God for the overplus, and he wil call for the inventory, and judg their adminiſtration of thoſe things. Underſtand therfore, that God doth not at any time relinquiſh his intereſt that he hath in the gifts which he beſtoweth on men: but ſtill he ſaith, The ſilver is mine, Hag. 2.9.and the gold is mine, ſaith the Lord of hoaſts.
When David gave up all the proviſions that he had made for the building of Gods temple, to Solomon his Son, he bleſſed the Lord, and he confeſt, ſaying.
O Lord, our God, 1 Ceron. 29 16.all this ſtore that we have prepared to build thee an houſe, for thy holy name commeth of thine hand, and is all thine own: ſo before, all things come of thee, and of thine own hand have we given thee.
The uſe then that we muſt make of this point is. Ʋſe.
1 For the rich, let them know their duty to the poor, love is a debt that they owe to them, not an arbitrary courteſie: they may not,
1 Either encroach upon them by robbing or ſpoiling them of that which they have, as here thoſe Midianites did, to ſpoil their corn, to take away any thing of theirs.
2 Neither may they come upon them as a whirlwind to encompaſs and gird them in by their devices of power, or wit, or authority, to make prizes of their labours, whilſt they eat the bread of adverſity, and drink the waters of Marah.
3 Neither may they withhold their hands in their boſomes in their wants, but ſtretch them forth to relieve their neceſſities.
The wiſe ſon of Jakeh ſaith;Pro. 30.14 There is a generation, whoſe teeth are as ſwords, and there jaw teeth as knives to devour the poor from off the earth, and the needy from among men.
And Solomon ſaith: The ſoul of the wicked deſireth evill, Pro 21.10his neighbour findeth no favour in his eyes.
Let them remember, that the rich man in the goſpel is not charged with any oppreſſion of the poor, but with ſuppreſſion of the relief, which he ſhould have given to Lazarus.
And in that overture of the laſt grand ſeſſions in the goſpel, it is only charged upon them that are adjudged to hell fire, Eſurivi, & non paviſtis me, &c. I was hungry and you fed me not. Suppreſſion is oppreſſion.
That cold charity which St James ſpeaketh of, will be warmed in hell.
If a brother or a ſiſter be naked, and deſtitute of daily food.
And one of you ſay unto them, depart in peace, Jam. 2.15. Verſe 16.be you war…ed, and filled, notwithſtanding you give them not thoſe things which be needfull for the body, what doth it profit?
2 Let the poor know that their God doth take care of them to viſite their ſins with rods; Ʋſe 2 who ſpoil them, ſeeing they have forgotten that we are members one of another, and have invaded the goods of their brethren, God will arm them againſt themſelves, and beat them with their own ſtaves, either their own compaſſing and over-reaching wits ſhall conſume their ſtore, or their unthrifty poſterity ſhall put wings upon their riches to make them fly, or God ſhall not give them the bleſſing to take uſe of their wealth, but they ſhal leave to ſuch as ſhall be mercifull to the poor.
Therefore let them follow the Wiſemans-counſell. Curſe not the rich, Eccleſ. 10.20.no not in thy bed chamber, let no railing and unchriſtian bitterneſſe wrong a good cauſe, let it be comfort enough to them, that God is both their ſupporter and avenger, is it not ſufficient to lay all the ſtorms of diſcontent againſt their oppreſſours, that God ſees their affliction, and commeth down to deliver and to avenge them.
3 Rather let this move them to commit their cauſe to the Lord, Ʋſe 3 for as Tertullian ſaith:
Si apud Deum depoſueris morbum medicus eſt, ſi damnum reſtitutor eſt, ſi injuriam ultor eſt, ſi mortem reſuſcitator eſt.
Let not the fair weather of oppreſſours grieve them that live in the tempeſt of their injuries, David will tell them, that he ſaith, ungodly flouriſh like a green bay tree, and anon hee ſought them, and their place was not found.
Here is the exaltation of Chriſtian charity, to bleſſe and pray for ſuch, and this will heap coals of fire upon their head, either to warm their charity which hath taken cold, or to conſume or devour them.
There was a time, when he that denied Lazarus a crum, begged of him a drop: & qui negavit dare micam, non accepit guttam, and he that denied a crum, had not a drop.