Justice or directly unjust in suffering his own servants to be opprest with the injuries of men The Minister must diligently preach the hearer must reverently hear and faithfully believe the truth concerning the Providence of God or else all Religion will sink and want foundation Vers 2. And the Lord answered me and said Write the vision and make it plaine upon Tables that he may run that readeth it 3. For the vision is yet for an appointed time but at the end it shall speak and not lye though it tarry wait for it because it will surely come it will not tarry HEre begins the second part of the chapt which contains the Lords answer to the Prophets expostulation Containing 1. A Direction to the Prophet ver 2 3. 2. A Declaration of his holy will in the general administration of Justice 1. Concerning the Direction given to the Prophet And the Lord answered me and said For the manner how God maintained intelligence with his holy Prophets we are not very particularly informed we find inspiration and revelation and ision mentioned he that made the light that is in us and gave us our understanding can best make his ways known to his holy ones and as I do not think that Habakkuks contestation with God was verbal and vocal but rather a wrastling and striving of his spirit and inward man neither do I think this answer of God was audidle presented to the eare but by some secret divine illumination suggested And where he saith The Lord answered and said These phrases do expresse so plain an answer as is made in conference between man and man Write the vision That is set down in writing my answer It is our manner for the better preservation of such things as we would not forget to set them down in writing But because this request of the Prophets doth concerne others that he may inform them God addeth Make it plain upon Tables that he may run that readeth it That is write my answer in a Table in great Characters that though a man be in haste and run by yet he may read as he runneth shewing that he was desirous to satisfie all such as the Prophet spake of before who should argue against him As out manner is to fix publike Proclamations and Edicts on wals or on Posts in ways of common passage that any Passenger may take notice thereof seeing it concerneth every one to that the Lord alludeth in this place giving the Prophet great charge for the declaration of his holy will in this great matter so to expresse it that every one of his People may receive information thereof Vult aperta esse verba apertè scribi saith St. Hierom. For the vision is yet for an appointed time The time is not yet fulfilled for the execution of the Will of God but it is in the holy wisedome and purpose of God determined when it shall be fulfilled At the end it shall speak and not lie That is in the time prefixed by Almighty God it shall take effect and the counsel and decree of God shall be executed For God that hath promised cannot lie The answer of God is full as it after will appear and doth not only clear the Iustice of God in the present cause of the oppressed Iews against the Chaldaeans but it maketh a further and more general overture of Gods decree against all unrighteousnesse and ungodlinesse of men so that this Prophecy shall not only comfort that Church and those times but it is directed to the perpetual use of the Church in all the ages thereof He therefore addeth Though it tarry wait for it do not think by any importunity to draw down the judgements of God upon the ungodly or to hasten the deliverance of the Church God doth all things tempore suo in his time and the servants of God must tarry his leasure Because it will surely come it will not tarry He giveth assurance of the complement of his Will in the proper and prestitute season thereof which nothing shall then hinder The parts of this text containing Gods direction given to his holy Prophet are three 1. The care that God takes for the publishing of his Wil to the Church vers 2. 2. The assurance that he gives of the performance thereof in the time by him appointed 3. The patient expectation which he commands for the performance thereof 1. The law that he takes for publishing it The Prophet must not only hear God speak the Seer must not only behold the vision but he must write the same litera scripta manet the written letter abideth I will not stand to search how ancient writing is wherein some have lost time and labour I know that many do make God the first immediate Author of it and do affirm that the first Scripture that ever was was Gods writing of the law in two Tables Exod. 32. But because I find in Exod. 24 that Moses wrote all the word of the Lord Vse 4 and Josephus doth report a tradition of the Hebrews for writing and graving before the flood I hold it probable that both Scripture and Sculpture are as ancient as the old world I will not question Josephus his Record of the two pillars erected before the flood engraven for the use of posterity with some memorable things to continue in succeeding ages whereof one remained in Syria in his own time It is frequent in Scripture to expresse a perpetuity of record by writing In the case of Amalek Write this for a memorial in a book Ex. 17.14 Iob. O that my words were now written that they were printed in a book Job 19 23 Graven with an iron pen Vers 24. in lead and in the ink for ever Isay the Prophet I heard a voice from heaven saying to me write all flesh is grasse Ioh. Audivi vocem dicentem Beati mortui I heard a voice from heaven saying Blessed are the dead Beloved thus have we the light that shineth upon the Church and guideth our feet in the ways of peace by writing for all Scripture is given by inspiration holy men wrote as they were inspired It was given to them by inspiration to know the will of God they impart it to the Church of God by writing and that boundeth and limiteth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus hath God revealed himself to his Church 1. Cor 4.6 both sufficiently that we need no more knowledge for eternal life then what is contained in Scripture and so clearly that the word giveth understanding to the simple And as this word from the immediate mouth of God doth warrant this particular prophecy so doth the Apostle say of all the body of Canonical Scripture that all Scripture is given by inspiration and Gods care is double 1. That it be written to continue 2. That it be written plain to be read 1. It must be written that it may remain 1. Written For in the old world because of the
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 Clâ—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 Lâ—ons Zeph. 3.3 her â—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 Common-wealth 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 Vse 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 Vse 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. 2.1 Intercessions 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
come to the Court and he shall see how many Spheres of greatnesse do move above him Here is more work for ambition if we remember the law proximum ut teipsum thy neighbour as thy self we will no more desire to exceed one the other in the state wherein we live then a man desireth one hand or one leg in proportion of strength and bignesse to exceed the other in his body 5. We have a fair example in our elder brother for though he was such as to whom it was said Adorent eum omnes Angeli ejus Heb. 2.17 Worship him all ye Angels yet to become our brother In all things it behoved him to be made like unto his brethren He could not do this without humiliation there was no power above him to humble him and he thought it no robbery to be equal with God the power that did it was in himself humiliavit semet ipsum he humbled himself Ambition therefore putteth us out of the way of life Christ humbled himselfe Et qui vult esse discipulus meus sequatur me He that will be my disciple must follow me The doctrine of contentednesse doth still offer it self to us commanded in the last of the ten for non concupisces aliena faith sortè tua contentus be contented with thy lot this also serveth for the next point 3. They are charged with covetousnesse Of which Christ saith Take heed and beware of Covetousnesse giving us a double caution against it The Apostle giveth a reason because it is the root of all evill but that reason doth not draw blood 1 Tim. 6.10 for where the conscience is not tender malum culpae the evil of punishment is not feared But it followeth Which while some have coveted after they have erred from the faith and pierced themselves through with many sorrows Ambition hath this handmaid to attend it this factour to negotiate for it for ambition is not supported without great charge our own times tell us so and Ambition cannot be a great spender if covetousnesse be not a great getter Covetousnesse is an inordinate desire of the wealth of this world and is many ways culpable 1. Because God hath given man dominion of the earth and hath put all things under his feet let not us remove them and as David saith let us not Cor opponere set our heart upon them Gold and silver are lower put under us then the surface of the earth for they grow within the bowels of the earth nearer to hell to shew the danger that is in them Therefore the Apostles had these things not put into their bosomes or into their hands but laid at their feet 2. Because the Scripture hath expresled the woe of God belonging to the covetous as you have heard Vae homini qui congregat non sua wo to the man which gathereth not his own They that are covetous Ose 12.7 do carry stateram dolosam a deceitful ballance for lay the conscience in one scale and the least gain that is in the other the conscience is found too light as Saint Augustine Lucrum in arcâ damnum in conscientiâ For Saint Paul calleth covetousnesse Idolatry Eph. 5. and Christ calleth Mammon the god of the covetous ye cannot serve God and Mammon This is clear for where doth the covetous man bestow and place his faith hope and love but in his wealth which we do owe to God The rich man sang a Requiem to his soule Luc. 12. Now my soule make merry for thou hast goods enough laid up for many years 3. Because covetousnesse is a fruitful sin the daughters thereof are commonly 1. Usury 2. Rapine 3. Fraud 4. Bribes 5. Simony 1. Concerning Usury let me out of the word say only to you that he shall dwell in the Lords Tabernacle that is shall rest under Gods Protection on earth and he shall dwell in the holy hill that is Ps 15. possessions in heaven Who putteth not his mony out to usury Where he shall dwell that doth so you may easily conclude If you wil hear the judgement of a Parliament the Statute concerning the forbidding of usury doth begin thus Forasmuch as all usury by the laws of God is sinne and detestable An. 14. Elizab Be it therefore enacted c. If thou wilt know the judgment of learned Divines fathers both of the Eastern and Western Churches Councels later Divines have written against it and detected it unlawful so that it is of all learned evil spoken of But the covetousnesse of the Chaldeans was not of this sort therefore not of purpose to be handled but incidently to be remembred yet non sine morsu in transitu yet not without a lash in the way Fraud is another of the daughters of covetousnesse when we by any wit or the art of seeming do over-reach one another in matter of negotiation of which the Apostle That no man go beyond or defraud his brother in any matter because the Lord is the avenger of all such 1 Thes 4.6 as we also have forewarned you and testified Bribes is another daughter of covetousnesse It was part of Samuels purgation of himself Of whom have I received bribes 1 Sam. 12.3 to blinde mine eyes there with for Solomon saith A wicked man taketh the gift out of the bosome to pervert the Wayes of judgment Pro. 17.23 Micah describeth more then his own times The heads of Sion judge for reward Mica 3.11 and the Priests thereof teach for hire and the Prophets thereof divine for money yet will they leane upon the Lord and say is not the Lord among us no evil can come upon us Read on Symony is another daughter of covetousnesse I say no more of it but leave it with St. Peters blessings Pereat argentum tuum tecum let their money perish with thee But rapine was the proper and natural daughter of the covetousnesse of the Chaldeans they had their Angle and their Net and their Dragge nothing could escape them The great fish did eate up the little ones oppression was the crying sinne of Babylon all their neighbours did groan under it 1. This sin doth destroy jus naturale natural right which is quod tibi fieri non vis alteri ne feceris do as thou wouldst be done to out of which principle these two do arise 1. Ne cui noceas hurt none 2. Vt communi bono deservias serve the common good 2. It offendeth the written law which doth not only restraine actum rapinae non furaberis the act of rapine thoushalt not steal but voluntatem rapinae non concupisces but the will thou shalt not covet Agur the son of Jakeh saith There is a generation whose teeth are as swords Pro. 30.14 and their jaw-teeth as knives to devoure the poore from off the earth and the needy from among men This generation is not yet grown barren Christ saith Pauperes semper habebitis vobiscum you shall