Commentary on the Old Testament Volume 2-4

CHAP. I.

THE burden of Nineveh, the Book of the Vision of Nahum the Elkoshire: After Jonah his preaching destruction to Nineveh, it seemeth that although for the present they repented and escaped, yet they returned again, as the dog to his vomit, to their old sins, for which Nahum was stirred up to prophesy against them, not that now there was hope to do them any good (for relapses are more hard to be cured then first falling into sin) but for the comfort of the children of Israel, who, he foresaw by the spirit should be subdued by the King of Nineveh, who was the King of Assyria, and kept his Court at Nineveh, as his chief city. That they might therefore have some comfort, that those their enemies should not be spared always, but be subdued also by another, and to give some check to the Ninevites insolency; Nahum here prophesieth against them, and he hath his name Nahum from comforting. He is said to be an Elkoshire, from Elkon a village in Simeon, as Jerome saith. For the time of his prophesying, it is not set down, but as we have it from the Hebrews by tradition, it was in the time of Hezekiah, between the 6. and 14. of his reign, and so after Jonah, who prophesied in the days of Jeroboam the second, as hath been shown, betwixt whom and Hezekiah were between 41 and 42 years, so that if Jonah prophesied not till the end of Jeroboams reign, and Nahum began about the 10. year of Hezekiah, the whole time between these two Prophets was 46 years, but because it is most probable, that Jonah prophesied against Nineveh, some years before Jeroboams death, we may well hold 50 years at the least to have been betwixt them, in which time it is not to be doubted, but that Nineveh had forgotten the danger in which they were in Jonah his time, and so grew secure and most sinful again, that God would not now spare them of that City anymore; neither will he spare any whom he hath once spared from death upon [Note.] their humiliation, if they fall to sinning in like manner again, according to that threatening of our Lord, Go thy way and sin no more, lest a worse thing befall thee. For the time when the prophesy of Nahum took effect, it could not certainly be long before it was fulfilled in part, for even in the time of Hezekiah, who reigned but 29 years, and long before his death, Merodach Baladan is said to have been King of Babylon, and after that no mention is made more of the Assyrian King, implying that that Kingdom was then subdued, and if so, certainly Nineveh the chief city thereof, was then subdued, and this was at the least 14 years before Hezekiah died. For he had 15 years granted him to live still after his deadly sickness, and that sending of Merodath Baladan to him to congratulate his recovery was most probably within one year, so that it was about the 15 year of Hezekiah his reign that Nineveh fell, and according to the computation before made, then there were not 5 years betwixt this threatening and the subduing of the Ninevites; yet it is noted that the full destruction of Nineveh, happened not till after the destruction of Jerusalem: to which, after the 10 years of Hezekiah, at what time Nahum prophesied, were 124. For, as it is said in the great Chronicle of the Hebrews, called Sedar Olam, and assented to by Jerome in prooem. Nineveh was destroyed by Nebuchadnezzar, so also Theodoret, Rupertus, Lyranus. Now Jerusalem was destroyed anno 18. of Nebuchadnezzar, and Alexandria in Egypt after that, saith Josephus anno 23. which is spoken of Nahum 3. 8. as done before. But to return to the prophesy, to make the Ninevites that were proud of their strength, and all others to fear the threatenings of God the more, he sets forth his power and terribleness to the wicked, v. 2, 3, 4, 5, 6. then that his faithful servants might have comfort, when he rageth most, his graciousness to them, v. 7. But in his describing of God he followeth that which is written of him by Moses, Exod. 34. 6. slow to anger, and will not at all acquit the wicked, v. 3. which is inserted lest the Ninevites should say, if the Lord be so terrible, why do not we yet feel his fury? oh saith he, he is slow to anger, his wrath is so tempered with patience, that he long forbears the most wicked, to make them the more without excuse, and that his mercy might shine the more in not proceeding suddenly against the wicked, but being first admonished, and space of repentance being given unto them.

With an overrunning flood he will make an end of the place thereof, that is, of Nineveh, coming by a flood against it, as sometime against the old world, of which the very Heathens were not ignorant. And accordingly saith Gwalther, Diodorus writeth, that they had an old oracle, that the city should then be taken, when a river became an enemy to the city, and he also addeth that in the time of the besieging thereof, the waters were so increased with continual showers that the wall was hereby demolished 20 furlongs long, and so the city was said open to the enemy to take it, which if it were so, the Prophet was in this threatening most punctual, otherwise, the flood here spoken of is to be understood, as Esa. 8. where it is threatened, that the Chaldees should come against Judea as a flood suddenly and irresistibly bearing down all things; and darkness shall pursue his enemies, this is added to show that Nineveh being destroyed should lie ever after in darkness, never being rebuilt, but lying always in obscurity, which had formerly shone so much in worldly glory.

What do ye imagine against the Lord? he will make an utter end, affliction shall not rise up the second time: Having spoken of the Ninevites, as enemies to the Lord, now he showeth why he called them so, they imagined things against the Lord, and what were they? Verily to root out and to destroy his people out of an hatred of the true religion by God set up amongst them: for thus Sennacherib their King did in the days of Hezekiah but to his own confusion. They thought nothing less then of being against God in that expedition, for that tyrant pretended God to be the Author of his coming against Jerusalem. But we see here, that imaginations [Note.] and practices against God's servants and true worship, are against God, & utter destruction shall be to them that plot and practice such things, for nothing shall be left of such a city for which God should come to make a destruction the second time, whilst they are foulded together as thorns: here by a comparison from thorns, he showeth how unable they should be to withstand God's judgments, and by another comparison from drunkards, and a third from stubble: for if fire comes to thorns being sear, or dry stubble, it burns and flames and cannot be quenched, till that in a short time all be burnt up; and drunkards being fallen fast asleep lie till they are burnt in the house, that is on fire. This doth most fitly agree to Sennacherib's host, which though consisting of divers nations was foulded together under him as one, and therefore might seem hard to be broken, and they were intoxicated as with wine by victories when the Angel of the Lord came out as fire and burnt them all in one night, according to which it is also spoken of as being done by fire, Esa. 10. 16, 17, 18. whereupon see what hath been written touching the kind of destruction that came upon them.

And the next words make it yet more plain that it was spoken of that host. There is one came out from thee, that imagineth evil against the Lord: For who could this be but Senatherib, that so notoriously blasphemed the living God and opposed his own power against his? and the next, though they be quiet and many, yet thus shall they be cut down, when he shall pass through, do most aptly agree, for the host of Sennacherib was very great, and as they passed through Judah they found little or no resistance in taking the cities thereof, so that they had great quiet and content: but upon the sudden even in this passing and going on of this proud King towards Jerusalem, came the fatal blow aforesaid, although I have afflicted thee, I will afflict thee no more. The Assyrians being cut off, as in the former words, now the Lord returns to the comforting of his people, promising that although he afflicted them by the Assyrians sundry times, yet after this he would not afflict them by them anymore, for they should thenceforth be of no power, and he doth not mean that they should be without all affliction in general, as none of the children of God shall ever be.

For the Lord hath given a commandment concerning thee, that no more of thy name be sown: Here again the Prophet returns to Senatherib, of whom he had spoken v. 11, 12. showing that both he and his race should be cut off, for then is a man's name sown when he hath seed to continue it, but no more sown, when, if he be a King; there be none after him to reign anymore in his stead, as there was not after Sennacherib, although it be said, that Esarhaddon his son reigned in his stead, for the time of his reigning was so short, the Kingdom soon after Sennacherib's death being translated from the Assyrians to the Babylonians, that it was counted as nothing. Out of the house of thy God's I will cut off the graven image and the molten image, I will make thy grave, for thou art vile. Here the Prophet pointeth at the death of Sennacherib which was in the Temple of his Idol, whilst he was there worshipping it his own sons slew him, so the molten image Nisrock was his grave as it were, because that in the very act of worshiping it he was slain, which doubtless made that very house and the Idols therein execrable, and so was their ruin. So Calvin, who saith the way wherein Carpentus was drawn over his fathers dead body was abominable to the Romans, and therefore most probably the idols Temple was ever after this horrible fact abominable to the Assyrians. And herein it is worthy to be observed, [Note.] how this proud King was punished in his kind, he being the creature of God insulted over God, therefore his sons rise up against him, he would have destroyed the Kingdom and Temple set up and built to the honor of God, therefore the Temple of his God is his ruin, and is itself together with his Idols profaned, and ever after abhorred, and his Kingdom translated to the Babylonians, and he that vilified the good King Hezekiah, was made most vile, as also is touched in Joel saying, and his stink shall ascend and his rottenness, because he hath magnified himself; and vilely he was accounted amongst other nations after this we may gather from that which was done by the Egyptians for a remembrance of his wicked practices, who set up his image, as he was murdered by his sons, whilst he was worshipping his God with this Inscription, 〈 in non-Latin alphabet 〉 , Let any man looking upon me learn to be godly. So Gwalther, who also addeth upon v. 15. the feet of him that bringeth good tidings, &c. that this is spoken, as setting forth what should be done after the death of Sennacherib, messengers should immediately come to Judah to bring word hereof, and thus that all the fear of anymore invasion by the Assyrians was at an end, Judah being called the Mountains, because in the principal part situated upon Mountains, for so was Jerusalem. And because by this means they should thenceforth have no interruption more in resorting to Jerusalem for pieties sake, as they formerly had, he encourageth them cheerfully to resort thither to keep their feasts, as they had done ever since the time of Hezekiah, promising that the wicked one, whom he calleth Belial, as having cast off the yoke of God, should pass no more through the land to trouble it, as being utterly cut off forever, both King and Kingdom. The Ord. Gloss. saith, that Hezekiah could not keep the Passover the first month, because the Assyrians were in the land, but now they and their King being destroyed, here is an exhortation to keep it in the second, and so to express all thankfulness for so great a benefit; but the keeping of the Passover the second month was before Sennacherib's coming, and therefore this collection is erroneous, yet the Prophet stirring of them up to expressions of thankfulness, [Note.] showeth that it is our duty after deliverances from great dangers solemnly to praise God therefore. There is a like passage to this Esa. 52. 7. in speaking of the messengers of peace under the Gospel, to which it is to be thought that Nahum here alludeth, and so doth mystically prophesy of the same also, because there is none of the Prophets, but hath something touching the time of the Gospel. Hebr. this verse is the beginning of the second Chapter.

CHAP. II.

HE that dasheth in pieces is come up before thy face, keep the munition, &c. Here the Prophet goeth on to show what should be done to the Kingdom of Assyria after their King so cut off, as hath been said, viz. that the King of Babylon, who is called the dasher in pieces, or the waster should come and subdue it, and withal what preparation should be made by the Assyrian against him, but all in vain, so that they are ironically bidden to prepare thus against his coming to withstand him, but all their preparations should be in vain.

For the Lord hath turned away the excellency of Jacob, as the excellency of Israel or pride: that is, by using Ashur as a rod to punish Judah, as Israel the Lord hath turned their pride into humility, for by Shalmaneser Israel, that is, the ten tribes were brought very low when they were subdued and carried away captive, and Judah when Sennacherib came and took all the cities of Judah. But now that work being done, for which Ashur had so great power given him for their chastisement in respect of their sins, his turn to be destroyed was coming also, thus Gwalther, who also resolveth the question, how it could be just with the Lord to judge Assyria for executing his will upon Israel, when as he did nothing but what he employed him about, saying that although it were the secret counsel of the Lord, to do thus, yet the Assyrian thought upon nothing less, but was carried on by ambition and cruelty to do it, and therefore was worthy to be so punished. And Calvin saith the same, Jerome yet stands for a diverse Exposition, that is, the Lord hath abated or brought down the pride of Ashur, whereby he was greatly puffed up in regard of his success against Israel in taking Samaria and captivating the people, by now bringing him as low before the Babylonians, and this is followed by Lyra and others. But the phrase, the pride of Israel, would not bear this Exposition, whereby it is interpreted of the pride of Ashur, and if Ashur had some cause to be proud for his victory over the ten tribes, certainly he had little cause for anything which he did against Judah, meant by Jacob, because he received there a greater blow then he gave. For that by Jacob here the Kingdom of Judah is meant, and by Israel that of the 10 tribes, all agree, it being often used in Scripture by Jacob to set forth the most selected part of his posterity, as Esa. 2. Let us go up to the house of the God of Jacob, Luk. 1. He shall reign in the house of Jacob forever. Mal. 1. 1. Jacob have I loved, &c. for the emptyers have emptied them out and marred their vine branches: that is, the Assyrians have brought them to great ruin and misery; in which words the thing wherein their humbling and taking their pride down is set forth, their land had been by Ashur brought to that pass, that it was as an empty thing, and defaced in the destroying of their vineyards, the great ornament of their land.

The shield of his mighty men is made red, the valiant men are in scarlet: Here he returns again to speak of the Chaldees that should destroy the Assyrians, and of their puissance, their shields were of red brass, their mighty men clad in scarlet, that is richly attired; his chariots with flaming torches, by reason of the polished trasses wherewith they were garnished, which by the Suns reflecting upon them shown like flaming torches; and the fir trees shall be terribly shaken, the word rendered shaken, signifies also to be poisoned, and by fir trees darts made thereof, and so it is meant that the Chaldees darts should be most deadly, though by fir trees understand the tallest and stoutest men of the Assyrians that should be made afraid; and some according to the Letter, those very trees, of which it is said that they should tremble, as in time of thunder and lightning, whereunto the running of the Babylonian charlots is also compared.

He shall recount his worthies, they shall stumble: From one army the Prophet here passeth to another, viz. of the Assyrians, showing what should be done by their King Esarhaddon, when he heard of the Babylonians coming, he should muster his men together to resist them, being very confident that the Kingdom of Assyria, which had hitherto been the most mighty Monarchy of the world, should be able easily to suppress all forces rising against it. But the event he showeth should be otherwise, these worthies in going to fight against them should stumble: speaking by a phrase often used amongst the Prophets to set forth their falling before their enemies, as not stumbling is to set forth strength and prevailing: they shall make haste to the wall, to defend the City, as in the next words, their defense shall be prepared, Hebr. 〈 in non-Latin alphabet 〉 covering, something made under the covert whereof they might fight the more safely upon the wall.

But how little good this should do them is shown, the gates of the rivers shall be opened, and the palace dissolved: the river Tigris running near Nineveh shall be so increased with continual rains, that it shall break over the banks in so great force, that the walls shall be made to fall hereby, as was touched before upon ch. 1. 8. the word rendered Palace, here signifieth also a building, and therefore may be taken for a tower upon the wall spoken of before by the name of a defense prepared, out of which they fought.

And Huzzab shall be led away captive, her maids shall lead her as with the voice of Doves tabring upon their breasts: Vulg. miles abducitur captivus, Gwalther, astans, she that standeth by, that is, by the King, at his right hand, as Psal. 45. and this is rather preferred generally by our new Expositors, holding that the Queen of Assyria is meant, being either called by this name Huzzab, or by a name taken from firm standing, because that Queens commonly stood fast, although the people were many of them by means of war necessitated to go forth and endure the hard brunts thereof, yea and the King also. And the rather because her maids are said to lead her by being made to go before mourning like Doves. For when it is thus done, the Kingdom where, must needs be brought to the lowest ebb of misery, the common people being much more hardly entreated. But as this reason is good to prove the Queen to be meant here, • o a good reason is given by Jerome of the other, because Huzzab signifieth to make to stand, as the presidiary soldiers, who are the strength and slay of a City against enemies; and whereas her maids next spoken of may seem not to agree to this, for touching the soldier we rather say his maids, it is answered, if we put for Soldier the Militia of the City of Nineveh, or munitio fortis, as Leo, Hebr. renders it, it agreeth very well, by her maids the Militia or Munitions of the Kingdom in other places being understood, which were but as daughters or maids to her being the chief, as great cities commonly are spoken of with their daughters, when the Towns round about them are meant, and they are now not called her daughters, but her maids; intimating their servile estate, into which they were thus brought for a filial and free, by the Chaldees; and to this assent Theodoret, Rupertus, and Lyra, and generally all ancients, and this seems to me the more probable.

Nineveh is of old like a pool of water: Here the Prophet showeth what a vain confidence, the Ninevites had in the ancient standing of their Kingdom even above 1300. years so that now it should be eternal, as Rome is by some Parasites of that State styled Roma aeterna, and how proud the Egyptians were of their antiquity it is well known, for they reckon so many years of Egypt's continuance, that they exceed the age of the world 5000 years. Moreover Nineveh is compared to a pool that hath a long time been so, because standing still and not tossed with waves as the Sea, or running like a river, none ever daring yet to disquiet that state, and if they have, it hath been but vain, and as standing waters grow muddy and stinking; so a State living in quiet, and any particular body, according to the saying, Cernis ut ignavum corrumpunt otia corpus, Ut capiunt vitium ni moveantur aquae: a body living in idleness is corrupted like waters that are not moved. Some say that Nineveh is thus compared, because now it should not be so vast, as not to be passed over, but little for strength to resist foreign forces. Some, as men may walk about a deep pool, but cannot go into it without drowning, so Nineveh was of old, which is not unapt: Stand, stand, shall they cry, but none shall look back: this hath reference to that which was said v. 7. of the soldiers going into captivity, to show, that howsoever they shall seek to encourage one another, yet they shall not stand, but flee and fall before their enemies, and be taken and carried away.

Then to show that the City shall be plundered, and all the treasures thereof taken and carried away by the Babylonians, he saith, take the silver, take the gold, there is no end of the store.

She is empty and void and waste: that is, Nineveh thus spoiled of her goods, being before spoken of by the name of Huzzab.

Where is the dwelling of the Lions? Having shown the subduing and spoiling of Nineveh, now he insults over her, being before a City of Lion-like men, that did tear in pieces and took preys from all other Countries about, whereby they enriched their wives and children, set forth by Lionesses and whelps, and filled their treasuries, set forth by holes, and dens.

And how comes all this to pass? v. 13. showeth the Lord was against her, and against what state soever the Lord is, although it be most potent, it shall soon be [Note.] brought to pass: and the voice of thy messengers shall be heard no more, wherein he alludeth to Sennacherib his sending messengers to Jerusalem, threatening Hezekiah and moving the people to yield to him, and boasting of his great strength. If this were by cruel tyrants, who have all the power of this world, considered, it would be a great curb unto them in their insolent ways, and it is a comfort to the distressed by them.

CHAP. III.

Woe to the bloody City, it is all full of lies and robbery: The Prophet having in the former chapter threatened destruction to Nineveh, now he declares the cause, the gross sins of Nineveh, lying and robbery, and v. 4. idolatries, whereof the land was full, repeating again the terribleness of their enemies by their chariots hurrying about the city, and their horsemen to destroy them. And it is not to be doubted but that they were well worthy, that it should be thus with them, it being a punishment that came upon their great ones in their kind, who in their prosperity had lived in all pomp and pleasure, having their chariots and attendants to carry them about, all which they got by rapine and robbery.

Because of the multitudes of the whoredoms of the well favored harlot, the mistress of witchcrafts, that selleth nations through her whoredoms: Hebr. of the whore of good grace: that is, glorious in the view of the world, for so Nineveh was being a most great spacious city, there being none like unto it in all the world. But now the Lord threateneth her with destruction for her whoredoms, that is, idolatries, wherein she abounded, and witchcrafts, for harlots, as witches, fascinate young men with their beauty and other crafty means whereby they allure them, and so make them as slaves to their lusts, and they that are thus enthralled to sin are often said in Scripture to be sold to work wickedness, as Ahab and others, and accordingly here Nineveh is said to sell Nations through her whoredoms. For what Nineveh did was exemplary to the countries about, which were subject unto her, and so this infection of wickedness from her overspread them all.

Art thou better then populous No, that was well situated amongst the Rivers? The City called No was a famous city in Egypt, having the Sea on one side, marish grounds that were unpassable on the other, and a great river on the third, and it was as Diodorus Siculus hath it, 80 furlongs in compass, yet by Nebuchadnezzar destroyed anno 23 of his reign, as was before noted out of Josephus upon ch. 2. and being rebuilt again above 200 years after, by Alexander the great, the name was changed to Alexandria, for which the Vulg. Lat. for No here hath Alexandria, whereas it is spoken of by way of comparison with Nineveh, as if Nineveh were not greater, it is not so to be understood, for, as the same Diodorus writeth, Nineveh was 480 furlongs in compass, yea so great that none in all the world was for greatness comparable to it, in Jonah it being said to be a City of 3 days journey. But No by reason of the situation and populousness was as strong, and unlikely to be subdued by a foreine enemy, yet was, as hath been before shown, but not till after this prophesy a long time, yet spoken of by the Prophet as already subdued, because he certainly foresaw by the spirit, that it should be, and that before Nineveh, that when the men of Nineveh should see it come to pass, they might know that their time of destruction was at hand. Ethiopia and Egypt were her strength and there was none end: hereby the strength and security of No is further set forth, it was a member of Egypt, which was, as Pomponius Mela writeth, in the days of King Amasis 20000 Cities, and at the back of it was Ethiopia, another mighty Country which was also allied to Egypt, coming of the same parentage, for Chus of whom came the Ethiopians, and Misraim of whom the Egyptians, and Phut of whom the Afri, a part of whom was Libya, were all brethren coming of Ham, and therefore a great strength one to another, for which No might be thought impregnable. In saying there was no end, he meaneth that in mentioning Egypt and Ethiopia he had not spoken of all the strength of No, for there were so many more joined with her in consanguinity, that it were endless to be recounted, see the same threatened by the name of Noph, Jer. 46. 19. V. 11. Thou shalt be drunken, thou shalt be hid: Jer. 25. 19. Egypt is likewise said to be made to drink of the cup of God's wrath, when by the sword destroyed amongst other Nations, thou shalt be hid, that is, be brought to nothing, as Calvin hath it, being as a thing not appearing anymore, although some expound it of Ninevehs hiding her face for shame, or being ashamed, thou shalt seek strength, because of the enemy, Hebr. from the enemy, the meaning being, thou shalt seek to thy enemy the Babylonian, when thou seest thyself ready to be brought into his power to spare thee, that thou mayest stand still upon any composition for present pay or yearly tribute, but all in vain. And this was a great ebb of misery for Nineveh to be brought unto, that formerly ruled over Babylon as Lady [Note.] and mistress, and to this misery doth sin bring the most potent Nations.

To show how they should be brought to this he useth two comparisons, one of a fig tree, the first ripe fruits whereof fall with a little shaking. 2. Of women who are timorous and fearful and weak, and therefore easily overcome.

Tread the mortar, make strong the brick kill: from threatening he proceedeth to ironizing, whereby he showeth what pains the Assyrians should take to fortify their City, in making mortar and brick, and so by building therewith fortify it, but all in vain.

Thy canker worm spoileth and fleeth away, &c. Here by another comparison he showeth how easily the Assyrians should be made to flee as locusts when the S • n shineth out of the hedges, where they lay in the time of cold, having been hurtful before to other people's, as the canker-worm to trees.

He speaketh yet more plainly, Thy shepherds slumber, O King of Assyria: meaning, that they that should defend both the King and Country were dead being slain by the sword, and v. 19. the wound now made in Ashur, he showeth to be incurable and by none pitied, but by all people about a matter of exultation and joy. That similitude of Locusts served to show their numerosity, to which they trusted, being herein like Locusts, in that in winter time having lain still, in summer they went out in great companies and made a prey of all green and springing things, and the King of Nineveh his Counselors he calleth his shepherds, who when he had most need of their Counsel were like men in a slumber; unable to give him any good, whereby he might be preserved the time of this danger.

CHAP. II.

I Will stand upon my watch and set me upon the tower, I will watch to see, what he will say unto me, and what I shall answer when I am reproved. The Prophet after his addresses to God, chap. 1. having lastly complained of the Chaldees being made scourges to all other Nations, now he saith, that he will stand, as it were upon a watch tower, to see, if he can espy anything, from whence he and the people of God might be comforted against the cruelties complained of, and in thus saying he hath reference to that wherewith he began, the burden which he saw, so now he would stand to see. And in saying, that he would go up to a watch-tower, he meaneth, that he would go above human sense, not weighing things before spoken of by man's reason, but seeking to God to know aright what should finally be done for the taking down of the pride of such tyrants and the comfort of God's people, and to this effect also Calvin, so that in saying, what he shall say unto me, he meaneth not any other but the Lord. By these words, when I am reproved, he meaneth his being shaken with temptations by reason of the prevailing of the wicked enemy and the sufferings of God's people, the wicked taking advantage hereof to insult over him and such as he was, reproaching them as most vile and unworthy, but he having answer from God how he would take their part, and at length judge these wicked ones, should have wherewith to answer them so, as to make them fear and tremble instead of insulting, as proud and confident of their present prosperity as they were.

And the Lord answered me, saying, Write the Vision, &c. As the Prophet expected, so he had an answer from the Lord, that his soul that is lifted up is not upright, but the just shall live by his faith, verse. 4. and this he is bidden to write to plainly, that he who runs might read it, because it was a matter of so great concernment, and it must be written, because as verse. 3. it was for an appointed time, but in the end it shall speak and not lie, wait for it, though it tarry it shall surely come, it will not tarry; which showeth, that the thing here prophesied of was not to come till a long time after, but the time was set with God most certainly, and that time it should not exceed, but because that which is spoken is forgotten, and Litera scripta manet, the Lord would have it written for a standing comfort to all the faithful; whence note, that as preaching so [Note.] writing, and thus set forth, the word of God hath its original from God himself for the encouragement of all the studious that take pains this way. 2. The good which the Lord intendeth to do to his faithful servants is not done presently, but shall be done most surely hereafter at the time set in God's decree, that we patiently wait for it, and not be moved to doubt of it through unbelief, because it comes not so soon, and at such time as we would have it: for it coming of God's grace and mercy, not our merit, good reason, that we should be satisfied with this, that we shall have it in his good time, the very day set by him; as Israel was delivered out of Egypt the very day set, although 400 years after the promise. But what meaneth he by saying, although it tarrieth it will surely come and will not tarry? Sol. it tarrieth, according to men, because when God hath promised any good, which they expect and would have presently performed, but much time passeth betwixt the promise and the performance, they count this a tarrying, as 2 Pet. 3. 9. God is not slack as some men count slackness, but according to God it tarrieth not because not one jot longer, then he hath appointed. But what Vision is it, which is to tarry before it cometh? Rupertus saith, Christ seen and manifested in the flesh, following the Vulgar Latin, which is visus procul veniet, the word 〈 in non-Latin alphabet 〉 signifieth Vision, and so it is most commonly taken, but as Pagnin noteth it is also put for visible magnum Illustre, Dan. 8. 5. some most famous thing to be seen, and what can better be thus set forth, then Christ? wherefore Eusebius expounds it of him, and Theophylact. And the Septuagint to show the same, change the Gender, for having said, the Vision is yet for an appointed time, it followeth immediately, he that shall come will come, 〈 in non-Latin alphabet 〉 , which word is also used by St. Paul, and applied to Christ, Heb. 10. 37 he that shall come will come and will not tarry. And commonly in other places of Scripture Christ is set forth by this word, which shall come, as Gen. 49. Shiloh shall come, and he shall be the expectation of the Gentiles, Psal. 118 Blessed is he that cometh in the name of the Lord, applied to Christ, Mat. 21. 9. and Joh. 1. art thou 〈 in non-Latin alphabet 〉 , he that should come, or shall we look for another? and John the Baptist speaking of him saith, He that cometh after me, and as here waiting is spoken of, so Gen. 49. 18. and Luk. 2. 25. Simeon is said to be waiting for the consolation of Israel, and Jacob, I have waited for thy salvation, wherefore all things so well agreeing to Christ, let us understand him here spoken of, as being a matter of greatest importance and most worthy to be written, and graven in a table of stone with a pen of iron, as Job 19. 23, 24, 25. where he speaks of his Redeemer, he saith, Oh that my words were written, that they were graven with a pen of iron in a rock forever, I know that my Redeemer liveth, &c. and Balaam Prophesying of Christ paraphraseth upon his coming in like manner, I shall see him, but not now, I shall behold him, but not nigh, and Gal. 4. according to this Prophesy it is said, When the fullness of time was come, God sent his son made of a woman, &c. And the next words also agree, in the end he shall come, for the time of the Gospel is called the end, 1 Cor. 10. upon whom the ends of the world are come, and John calls it the last hour. If it be demanded, but what doth this concern the matter in hand, for Habakkuk was complaining of the wicked Chaldees prevailing against God's people? I answer, he speaks the greatest comfort that could be in thus saying, both against worldly and spiritual enemies, not omitting yet v. 5. to speak particularly of the judgments that should come upon the wicked Chaldees. For what comfort is there to this to the faithful, to hear of Christ's coming to deliver from greater enemies, sin, death, and the Devil, and to be in certain expectation hereof at a set time? But this deliverance is not completed till the day of judgment. And Habakkuk in bringing in the greatest comfort here by Christ, when according to the course of his proceedings, he should have spoken of comfort in regard of deliverance from the Chaldees, followeth Isaiah ch. 7. 14. who being to speak of comfort against the present enemies, beginneth with the Virgins bearing a son, and then passeth on to show the destruction of their enemies to come in a very short time. Whence note, that the greatest comfort in all distresses and dangers at all times [Note.] is Christ and our deliverance by him, that we may always in misery have recourse hereunto and be of a good cheare, because the Son of God is our friend, and therefore whatsoever befalls us we shall not miscarry, but in the • nd be delivered from them all, and for momentary sufferings enjoy such things as eye hath not seen, nor ear heard, and that forever and ever in the Kingdom of heaven.

Behold his soul that is lifted up, is not upright in him but the just shall live by his faith; Hebr. 〈 in non-Latin alphabet 〉 behold the lifted up, his soul is not upright. Vulg. Behold the incredulous, some render it munitio or munitus, defensed, he that hath defense in himself, and one indeed is hereby set forth, that believeth not in God, because the just living by faith is opposed to him, but he trusteth to his own strength, for which he thinketh himself to be as a strong tower impregnable, ae 〈 in non-Latin alphabet 〉 also signifieth, whereupon he proudly contemneth God and all his threatenings. And here some think Nebuchadnezzar to be pointed at, to whom he manifestly comes, v. 5. which, although Calvin misliketh, yet I see no reason but that he should be first and chiefly meant, and then any other proud man and self-confident, because as all Expositors confess, he is spoken of v. 5. where it is said, Yea also because he transgresseth by wine, and is a proud man, and keepeth not at home, but enlargeth his desire as hell. For what is this but a further description of him that was called Ophlah, or high tower, v. 4. He then, that beareth himself upon his own strength, therefore fearing no judgments [Note.] of God to come upon him, but being for this lifted up with pride, his heart is not upright, neither shall he live and continue in this his strongth long, but die and be destroyed everlastingly, as must needs follow from the just man that shall live by his faith opposed unto him. Touching whom we are first to show who this just man is, how he shall live by his faith. For the first, he is not one that justifieth himself, but whom God justifieth by imputing his faith for righteousness unto him, as he did Abraham's. A man's own righteousness cannot make him just, although he liveth in the most exact manner of all other men, as Paul showeth of himself, Phil. 3. 6, 7, 8. and bringeth this place to prove it, Gal. 3. 11. wherefore the Papist that in part justifieth himself by holding that by faith he is only put into a state wherein he may live so righteously, as to be perfectly just as the law requireth, is not the just man here spoken of that shall live, but die and perish through pride and unbelief: but he that seeks justification by faith only in Jesus, rejecting all righteousness of his own as naught worth in respect of any power or virtue to make him just, is the just man, to whom it is here promised that he shall live. Not that to live righteously is not material in the just, for not he that saith Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the will of my father which is in Heaven, Matth. 7. 21. and, depart ye workers of iniquity, I know you not, but for that this comes not in as a cause why he is counted just but faith only, and just living and doing declareth him to be the just one here spoken of, for which it is said, Jam. 2. Abraham was not justified by faith only, bvt by works, and faith wrought by works.

But who hath this faith, which is imputed for righteousness, and so makes a man truly just? Gwalther showeth very well, saying, he that repressing and appeasing all affections of the flesh dependeth upon God alone, looks to his word, trusts to his promises and overcomes all delay made on God's part in performing by the obedience of faith, wherein Abraham was a perfect pattern unto us, as his history doth declare. 2. To live by faith is first to make the word of God the rule of all our actions, believing that we shall then do for the best when we walk according to this rule in all things all our days, and are not tempted by pleasures or profits to transgress hereagainst in anything. Secondly, to have all God's gracious promises, performed unto us in his good time, whether they be of blessings in this life, or in the life to come, for godliness hath the promise of both, and he shall receive, saith Christ, an hundred fold in this life, and in the world to come life everlasting: that is, in respect of contentation and joy at the least, and sometimes much more is restored to the faithful by God's extraordinary blessing then he hath parted withal, as to Abraham, Jacob, Joseph, David, and Job, a certain number a hundred fold being put for an uncertain, manifold: And to the life to come doth S. Paul apply it, Rom. 1. The right eousnesse of God is revealed from faith to faith, as it is written, the just shall live by his faith: How the faithful have lived in this world hereby we may see in David, who being many times in deadly danger had his life saved, but Saul once in danger lost his: Asa was likewise preserved, when 1000000 Ethiopians came against him, and Jehoshaphat being in danger by the Syrians, but Ahab was wounded and died. Neither can it be expected that it should be otherwise, because God upon whom the faithful depend, is almighty and true, and all worldly things to which worldlings trust, impotent and vain, very shadows without substance, as if a man should lean upon a broken reed.

Yea also because he transgresseth by wine, he is a proud man, and keepeth not at home, he enlargeth his desire as hell: Vulg. as wine deceives the drinker, so shall the proud man be, and he shall not be decored, non decorabitur, he shall not be honored: Hebr. even when he is transgressing by wine the proud man shall not dwell: for 〈 in non-Latin alphabet 〉 signifieth either for or when, not how or as, and although 〈 in non-Latin alphabet 〉 signifieth deceiving as well as transgressing, yet here is nothing signifying so or be, but it followeth immediately, the proud man shall not dwell, and being read word for word according to the Hebrew, the sentence is plain, even when the proud man is transgressing by wine he shall not dwell, the Prophet in thus saying manifestly pointing at Belshazzar's drinking of wine in the vessels of the house of the Lord amongst his Princes and Concubines the very same night that Babylon was taken, and so from theneforth he dwelt no more there, nor any of his seed after him, but was miserably slain, and Babylon, of which he was so proud, destroyed. To this effect also Lyra, counting Nebuchadnezzar and Belshazzar as one, because their Empire was one, and therefore they are spoken of together and prophesied against in the following part of this Chapter, sometime the one and sometime the other, as shall be shown. Calvin and Gwalther following another reading, how much more he that transgresseth by wine, expound it of the proud Babylonians that were carried on to do things unreasonable as Drunkards, that have no more understanding then brute beasts and cannot be contained in the house, but will run abroad to do mischief, viz. such as are mad drunk. But the former being justified by the accomplishment, there is no need to seek this or any other way of Exposition to make the sense good. Here be six vices pointed at in the Kings of Babylon, and the judgments threatened therefore in these and the words following in this chapter, as Lyra hath it, 1. Profane drinking in vessels consecrated, in these words. 2. His violence in going with his forces against other Nations to subdue them, being never satisfied with taking them into his Empire, in this verse also, which is spoken of Nebuchadnezzar. 3. Covetousness, v. 9. Woe to him that coveteth an evil covetousness. 4. Bloudshed, v. 12. Woe to him that buildeth a town with bloodshed. 5. Making drunken, v. 15. Woe to him that gives his neighbor drink, which the Rabbin's think to be spoken of Nehuchadnezzar, who upon a festival day caused Zedekiah to be brought forth and wine to be given him mixed with some purgative things, of which when he had well drank he fell a spuing most shamefully before all that were present and could not keep in his ordure, but that came forth also, for which he took so great grief that shortly after he died, and Nebuchadnezzar to make some amends to his dead body caused it to be honorably buried, as hath been before shown upon Jer. 34. 5. 6. Idolatry v. 18. the graven image is a teacher of lies: of the two former of these I shall need to speak no more, the history being so full in setting that forth, which is here prophesied touching Belshazzar and Nebuchadnezzar's unsatiablenesse in subduing Nation after Nation.

Woe to him that increaseth that which is not his, how long, and that ladeth himself with thick clay. As the King of Babylon had unsatiably hunted after the taking of Nations, so it is here shown, that the time should come, when he should be the derision of Nations, seeing the judgments of God executed so severely upon him, and then they should thuntingly say thus, it being meant when he speaks of his being laden with thick clay, his lading himself with abundance of treasure unjustly gotten which is but as clay, and when taken avay with violence, the former owners thereof being cut off, thick and heavy clay, pressing yet more down him that gets it. A phrase to be noted by all men, that by right and wrong heap up wealth, thinking when they have thus done, that none are so happy as they. But in truth none are so miserable if any part of [Note.] their goods be unjustly gotten, for their wealth is nothing else but an importable burden pressing them with distracting cares without end. And indeed what else is gold but a kind of clay digged out of the earth, most heavy to be born, and consequently the things purchased therewith, houses and lands, &c. and as Gwalther noteth, as thick clay makes the feet stick therein, that a man cannot go away, so riches hold the owners thereof fast from going in the way of righteousness and holiness: and as clay cannot be meddled withal but it defileth, so riches ill gotten. And as here they be compared to thick clay, so Mat. 13. to briars and thorns, 1 Tim. 6. 9. to snares, Mic. 6. to fire, that we may all take heed of getting goods in this manner, as we would not set our own houses on fire, or come into a snare to be taken and cruelly slain.

Shall they not rise up suddenly that shall bite thee? that is, the Medes and Persians to whom thy treasures shall become booties.

All the people shall spoil thee because of men's blood, that is, the people of the Nations left undestroyed, when thou didst shed the blood of so many of them, shall join with the Persians against thee, or as Calvin hath it, the Nations left by thee untouched, when thou didst subdue many, but camest not at them, shall, being carried by God's putting them on secretly, take this revenge upon thee, for the violence of the Land and City, that is, all Lands and Cities to which they had done violence, killing and destroying far and wide. But I rather take it more restrainedly for the violence offered to the land of Judea and the City of Jerusalem, which God specially regarded, so likewise Lyra. Whence note, that of all wrongs they are the most dangerous to the doers, and will [Note.] fall most heavy upon them that are done against the Church and people of God, that the most wickedly bent may be forever deterred herefrom, or persecuting any one of the faithful.

Woe to him that coveteth an evil covetousness to his house, &c. Here the third sin of the King of Babylon cometh to be taxed, his insatiable desire to gather wealth, that he might set his nest on high, that is, make his City of Babylon the most magnificent of all the Cities in the world, and it extendeth also to [Note.] all such as covetously by hook and crook scrape treasure together, that they may build them fair and sumptuous houses, as Coniah is taxed Jer. 22. They do but consult shame to their houses, whereas they think of great glory to redound hence unto them; and finally it is to the damage of their own souls, as Christ teacheth, saying, What shall it profit a man to win the whole world, and to lose his own soul? And it is called an evil covetousness, because evil is inseparable from covetousness, and it doth evil to others with whom such have to do, so Gwalther.

For the stone shall cry out of the wall and the beam out of the timber shall answer it: which is spoken in case that the King of Babylon should say, who dares speak shame of my magnificent buildings? if no man durst for his greatness and oruelty, yet every stone in the wall and every beam of the house durst and should both speak and cry out against him and all such covetous wretches. And it is to be noted that he saith the stone shall cry and the beam shall answer, as in singing great men for their more honor have some to chant out their praises alternis vicibus, so for the more horror to them that make themselves great and their houses out of the ruins of others, these senseless things are set forth, the one thus crying out, and the other answering by a continual clamour of one to the other, till that the woe cometh indeed, which they cry, that followeth here v. 12. So that covetous Kings, and Rulers and other rich men may indeed [Note.] build them stately houses and herein applaud themselves as doing magnifically, but in thus doing they set up things that cease not to accuse and cry out against them in the cars of God, till vengeance comes down upon them, not only to their ruin temporally and in body, but also eternally and in soul, which is thus lost forever.

Woe to him that buildeth a Town with blood: Here the fourth sin comes to be laid open, viz. bloodshed, which was in great abundance to get up to this high dignity to be able to build Babylon, which was so great and sumptuous in the building both of walls, towers, and other edifices, elsewhere spoken of more at large. For that proud King in getting treasure as his covetous mind led him, shed the blood of innumerable people's, which cried to heaven for revenge against him.

Therefore the people shall lahour in the very fire, and shall weary themselves in vanity: that is, when the Medes & Persians shall set Babylon on fire, laboring to quench it, but not being able, and therefore in vain; and lest any should doubt how this could be done, seeing Babylon was so mighty, he saith, that it cometh of the Lord of Hoasis, thus Lyra, from whom Gwalther differeth little, for he saith, the meaning is, they labor in vain and in the fire, as it were, the force whereof cannot be resisted, that seek to defend and save Babylon. For the earth shall be filled with the knowledge of the Lord as the waters cover the Sea: that is, they shall know in all parts of the earth when these judgments shall come upon Babylon, that God, whom they either thought before not to be, or lived idly above in heaven not regarding human affairs, is a most just Judge, in his due time rendering to everyone according to his doings, and therefore fearing and serving him. See the same passage before, Isaiah 11. 9. from whence we may gather, that not only the knowledge of God which should be upon the destruction of Babylon is here meant, but at the coming of the Messiah by faith, in whom it was said before that the just shall live, v. 4. For to know the Lord to be an executer of judgment upon the wicked without improving it to fear and serve him, is not the knowledge in holy Scripture commended unto us, and therefore the knowledge which the Nations had of him upon the fall of Babylon was not all the knowledge here spoken of, they being not any whit the more converted, but going on in their idolatries and sins still, but the knowledge of the faithful in all Nations being converted by the preaching of the Gospel. And for the coherence with the former words in this sense, it is thus, incredulous people with their King lifted up so high, of whom before v. 4. shall labor in the fire, that is, get nothing by all their labor in heaping up treasure and erecting so many great and strong buildings therewith, but the fire of God's wrath, whereby all shall be destroyed again, yet I have rightly said, that the just shall live by his faith, when it shall be thus with the proud and covetous that trust to their own strength, for there shall come a generation of such in all Countries and Nations, which shall know the Lord, for he that believes in him and liveth accordingly knoweth him, and such shall live and be blessed forever, when the people before spoken of, shall die and be in everlasting misery in hell fire, which is in sine all that the wicked get in working so industriously both with wits and frauds the evils before spoken of, or here following, v. 15, & 18. For eternal life being theirs that know God and Christ, see Joh. 17. 13. Lyra and all others that I have seen, restrain this to the knowledge of God's justice in taking revenge upon Babylon, and so far goeth Jerome herein, that he expounds the filling of the earth with the knowledge of the glory of the Lord of the filling of Babylon with the Medes and Persians, and these words, as the waters cover the Sea, saith Lyra, are to be understood of Babylon overwhelmed by God's judgments so as the bottom of the Sea is with water, never appearing anymore, but lying under this flood of judgments everlastingly: but how rightly, let the reader judge. Calvin, although he restrains it, as hath been said, and counts our Exposition before going too much forced, yet in conclusion saith, if any shall stand for it, I will not gainsay him. But truly in it there is no forcing, but the full setting forth of the Lord's meaning, being by others not set forth to the full, but suppressing one famous Prophesy serving further to strengthen that, Isaiah 11. 9.

Woe to him that gives his neighbor drink, that puttest thy bottle to him and makest him drunken also: Here followeth the fifth sin of the King of Babylon, not only profane drinking, of which before, v. 5. but urging drink upon another to drunkenness, a common but a most foul sin, not only in the Babylonian but in the drunkards of these times, whose delight it is to make others drunken, and to this end they do not only offer him wine or strong drink, but deal with him to this end by such ways and means as are most prevalent to bring him to it, as 1. Friendship, Wilt thou not, saith he, drink with thy friend? 2. Commendation of the liquor. 3. Being ready to quarrel and fall out with him if he refuseth. 4. Propounding healths of such as he honoreth. 5. Mingling something which intoxicateth the brain; and what is his end in doing all this, but, as is here added, that thou mayest look on his nakednesie, or shame, when by drinking he is bereaved of his understanding, and doth shamefully like a brute beast, yea worse, and making himself more ridiculous? Rightly therefore doth the Prophet cry out, Woe to such above all other drunkards, Ahasuerus [Note.] that Heathen King shall rise up in judgment against them and condemn them, for he gave order at his feast that no man should be compelled to drink but what he pleased. How odious drunkenness was amongst the very heathens, appears by the law of wise Solon, decreeing that a Prince being found drunk should be punished with death, and when Philip King of Macedon being drunken, gave sentence against a certain woman unjustly, she to his disgrace replied, I appeal from Philip drunken to Philip being sober, thus Gwalther. But Calvin will not have drunkenness by wine or strong drink properly understood here, but metaphorical drunkenness, that is, the drunkenness of a distempered spirit making others to join with him in his wars without all equity or reason, to come upon people's and nations like mad men to destroy them, that his covetous mind & ambitious might thus be satisfied by treasures coming in in abundance, and he made great by the ruins of others. The word 〈 in non-Latin alphabet 〉 signifying a bottle, is by him rendered heat▪ thou addest thy heat, because it signifieth to rage as one heat with wine, it signifieth moreover gall, and therefore is so rendered Vulg. Lat. or poison, it being hereby meant, that the King of Babylon made other Kings in a rage as with wine, as well as himself, and thus drunken, that their nakedness might be seen, that is, they might appear to deal shamefully for all this their mad going on with him, reaping nothing but the curses and exclamations of many people's, whom they holp him to spoil, thus getting their hatred upon opportunity offered to come against and bring them as low and making them as naked and bare of all worldly comforts as they now were, and in the mean season that proud and covetous King, who made them thus drunken had all the glory, they nothing but labor and blows, how fairly soever he bare them in hand, of which, when they saw how they were deluded, they could not but be much ashamed. A course, saith he, [Note.] further, now taken even by Christians in high and eminent place, they make many drunken by bearing them in hand, that all their undertakings are for the Weal Public, and hereby they are madly carried on with them to any design, whether right or wrong, when as they indeed aim at the satisfying of their own covetous and ambitious desires, and in the end it appears to be so; which makes their adherents greatly ashamed▪ and I would to God it were not so in our own land.

Thou art filled with shame for glory, drink thou also: Here the Prophet foretelleth, that at last the King that made others drink thus, should drink of the cup of God's wrath, when he should suffer so greatly, as he did indeed by the Medes and Persians, and he speaks of his glory, as already turned into shame for the certainty of it. And this Exposition cannot be rejected, because drinking is familiarly spoken of by the Prophets, and being drunken in this sense, and the whore of spiritual Babylon is said to have made the Kings of the Earth drunken with the wine of her fornications. Whether that formerly related out of Lyra in opening this sin be true or no, I know not, but that the King of Babylon made other Kings drunken in the sense that hath been said, is certain, and whether he made Zedekiah drunken so or no, it is not be doubted, but that drunkenness was a great sin at his Court, and City, because they were for the most part drunken when the Persians took the City, as the Trojans were, when the Greeks surprised theirs, and therefore drunkenness properly understood is here also spoken of, and from hence another drunkenness pointed at, as hath been said. For the next words, The violence of Lebanon shall cover thee, and the spoil of beasts, that made them afraid; that is, this judgment shall come upon thee because of thy violence done not only against other people's, but against God's own inhabiting Judea and his Temple, for which Lebanon, as Lyra saith, is put, because built of cedars out of Lebanon; and the spoil of the beasts, that is, saith the same Lyra, being by the Chaldees destroyed, whereas they should have been preserved for sacrifice, this impiety of theirs in making the service of God in the Temple to cease, shall at that time be reckoned for, and for this they shall be made to fear. Calvin, they raged not only against men but beasts, they being more brutish themselves, and therefore shall be made to fear and be destroyed like beasts, for the nexts words they are the same with those before, v. 8. What profiteth the graven image that the maker thereof hath graven it? Here is set forth the sixth sin of the Babylonish King, he was a worshipper of images and dumb idols, and trusted by these to be established in his Kingdom, and therefore the Prophet saith, what profiteth the graven image? deriding both him and all others that trusted in such dumb and dead things. And to prove this he addeth, for the former thereof hath graven it, as it is in the Hebrew, it being a reason, why it cannot profit to save, it was made by a weak and frail man, he by graving it hath made it so glorious in outward show, but it was not in his power to put any spirit or life into it, but when he hath done all that he can, it is still a dumb and dead thing, and therefore far from having any ability to help them, that trust in it, or seek unto it. 2. He saith he hath made it but a Teacher of lies, that is, the simple people by the lively and glorious portraiture thereof being made to believe, that it is a God indeed and able to help such, as flee unto it, so that hereby is taught a false and lying way of worshipping God, whilst he is worshipped as a body, who is a spirit and hath not a body, consisting of limbs and parts, as we have. Again, an image is a teacher of lies, because it doth not truly but lyingly represent God, for he cannot be represented by any image. Lastly, it is a teacher of lies, because it teacheth to worship God contrary to his Word, which is the truth, and he that teacheth against the truth teacheth lies, and if it be an image of a saint of God, it is a teacher of lies; because the Saints would neither have images made of them to be reverenced, neither do they approve, but utterly dislike of such reverence, as Paul and Barnabas, when the Barbarians would have worshipped them, rent their clothes in detestation of their fact. 3. It is a senseless thing, for he speaks to it being but wood or stone, saying, Awake, arise, as if it could, when as it cannot, and therefore he is taught hereby to lie; of the like, see Jer. 10. 8. 14. and against idolatry both heathenish and popish in many places before. Only it is further noted here by Gwalther, that the heathens themselves were a long time without images, as thinking it an unworthy thing to represent so high a majesty by base earthly things. Strabo writes of the Persians, that they had anciently no Temples, but that they sacrificed in open and clean places, being without all images, and when at any time they prevailed against the Grecians, they burnt their Temples and images, not out of a contempt of the gods, for they worshipped them but out of a detestation of the idolatry therein committed. The Grecians, saith Cornelius Tacitus, thought the greatness of the heavenly God's to be such, that they could not be kept within any walls or set forth by any similitudes of men's faces. Augustine out of Varro saith, that the Romans worshipped the gods without any images 170 years, which custom it it had still remained, they should have been worshipped more purely: for they that first set up images took away the fear of God and added errors. Lactantius citeth Lucilius the Poet thus, deriding image-worshippers: As little children think all brazen images to live and to be men, so these think all feigned things to be true, but images made by Painters are nothing true, all things are feigned, and hereupon he saith, the Poet thinks foolish idolaters like little children, but I think they are much more foolish, 1. Because children think images to be men, these gods. 2. It is by reason of their tender age disabling them to judge aright, that they think so, and when they come to more years they think so no more, but these want no age, but wit, which makes them think so, and when they have more years on their backs, they leave not this their folly, but increase it. If it be said, but the images set up by Christians are not by them thought to be those, whom they represent, but only figures and shapes of them for a remembrance. Yet they agree with heathen images in this. 1. That they are made of the same matter. 2. Formed with head, eyes, mouths, hands and feet as they be. 3. They are teachers of lies also, for they are either images of God, who cannot be represented by any image, or of men who consist both of souls and bodies, whereas those images represent bodies only. Thus Gwalther, who also addeth, if it be said, they are lay-men's books, and therefore good for this, to show things done, that tend to instruction, and so saith Calvin, Gregory writing to the Bishop of Massilia, (who had, because he saw the people ready to give divine honor to images, put them out of Churches) commends his zeal, but saith, there is a good use of images, as was before said, and therefore they ought not altogether to be taken away. But whether Gregory be rather to be hearkened to then Habakkuk, and Jeremy and the rest of the Prophets, let the reader judge. And that images are a gross corruption in religion appears by this, most anciently for 600 years there was none allowance for them, but they were first allowed and commended in the 2 ^d . Nicene Council called by an usurping unnatural woman Irene, the mother of Constantine Copronymus, whereupon one well saith, as long as there were golden Doctors in the Church there were neither golden nor wooden images permitted, but when for golden leaden and wooden Doctors sprung up, then Churches were filled with images both golden, brazen and wooden. And what followed hereupon, to show the wrath of God procured against Christians hereby, but dest • uction and misery by the Turks, who are no greater enemies to the Christian religion then they are to images? For Mahomet arose not long after, and his Empire hath since spread itself far and wide, and been a grievous scourge to Christendom to this day, neither is there any hope of the fall thereof, till this abomination be taken out of the Church of God. But then expect we power from above to fight against them and subdue them of that damnable sect, •• Judas Maccabeus had against the heathen that were much more mighty then he, when he purged the Temple from idolatry, and Gideon lo •• before against the Midianites, when he had destroyed the image of Baal. whereas before the Israelites were mightily oppressed by them, whilst they worshipped images, and before the captivity when they labored with the same vice they were subject to grievous sufferings by divers mighty enemies from time to time, but after their return, this sin being abolished their condition, although under the Persian Kings, and afterwards others, was much more tolerable. Oh that Papists, who are so betwitched with this folly, would consider it, and cast away their idols to the Moules and to the Bats, as Isaiah speaketh, and not devise vain reasons, whereby to defend them. And truly me thinks, would they but consider this seriously, and the state of the Church at the first both in Moses his days, and the days of Joshua and then in days of the Apostles and all the famous martyrs, they would not be hard to be reclaimed from this gross error.

The Lord is in his holy habitation, Let all the earth be silent before him. Having shown the vanity of idols, now he sets forth the true God by the place of his habitation, that is, heaven, although his Temple at Jerusalem be here meant also, as wherein he was pleased to dwell for the comfort of his people. It is, as if he had said, Jehovah alone is the true God, that can hear such as call upon him and rise up by his power to help and save them, which idols made by men cannot do, they are but earthly and have no being but upon earth, he is in heaven, and therefore most glorious and mighty, and offers himself in his house at Jerusalem to hear them that pray to him; therefore let images and idols go, let no man upon earth once open his mouth to call upon them, or to speak to defend them, as being convinced of their vanity by that which hath been said, and of the greatness of the sin of those that call upon them, thus let all the earth be silent before him. Calvin, The Lord can in a moment confound all those that stand for images, of how great power soever they be, and so puts them to silence, wherefore it stands them all in hand to be subject and quietly to submit to him only, adue being bidden to images and idols. And it seemeth to be a Prophetical prediction, that it shall be so under the Gospel, as it came to pass indeed amongst the Nations being converted to Christ. Lyra too frigidly, by attributing his divinity to none other. Gwalther, let everyone quietly rely upon him alone to be saved from all dangers, as being alone sufficient to repress the fury of all such as rise up against him or his Church at any time, and therefore if at any time he seems to neglect him by leaving him to suffer grievous things, let him not once murmur or mutter against him, as David saith of himself, that he was as dumb, Psal. 39. 2. all which expositions if we take together, we shall attain to the full sense and meaning.

CHAP. III.

THe prayer of Habakkuk the Prophet upon Sigionoth, Heb. 〈 in non-Latin alphabet 〉 see the like in the Title of Psalm 7. The word 〈 in non-Latin alphabet 〉 signifieth to err through ignorance, or want of consideration, therefore the Vulg. hath it super ignorantiis. Some think a kind of musical instrument to be meant hereby, intimating it to be in the nature of a song. But to follow the signification of the word, Lyra saith, that this prayer answereth to that, which the Prophet had spoken by way of complaining, chap. 1, 2, 3, 4. as being a confession of his ignorant complaining of that, which he had there made. But I rather assent to Calvin, that this prayer was made for the use of the people, that were shortly to live in captivity, for the cherishing of some true piety then in them, when they were likely to have greatest discouragements, which might be by the diligent use and serious consideration hereof. And it is entitled of Ignorances, because they had greatly overseen themselves in many things, and so did daily besides their grosser sins, not yet omitting to name them, because he would have them all come under the notion of ignorances, but rather to intimate, that besides such sins, there be others, that we know not, whereby we offend God daily, and have need to crave pardon of them, as Psa. 19. Who can tell how often he offendeth?

O Lord, I have heard thy speech, and was a fraid. Here the Prophet showeth what it was that moved him thus to pray, and with what fear and reverence he did address himself to pray. He heard first the words of God, that is, his threatenings of judgments by the Chaldeans, of which he spake before. And accordingly it is the hearing of the Word of God, that stirreth [Note.] up any man to pray, for faith comes by hearing, and whosoever hath faith prayeth, and the right addressing of ourselves to God in prayer is with reverence, because we are all sinners, and there is cause why sinners should tremble before God in all their approaches unto him, considering his threatenings against sin, as being so contrary to his holiness. Revive thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy. Having shown what moved him to make this prayer, now he beginneth it, by his work understanding his Church or Congregation of faithful, as Ephes. 2. 10. they are called, and his work of delivering them being most oppressed by their enemies, wherein he looked at their dying estate in their being subjected and captived by the Babylonians. And this he calleth, the midst of years, that is, betwixt their deliverance out of Egypt, and the deliverance to come by Christ. As if he said, we are now betwixt two deliverances a dying people, do thou therefore deliver us in the midway by stretching out thine arm and mightily bringing us out of Babylon, and thus make known thy power and mercy again: in wrath remember mercy, we are worthy to lie under thy wrath still for our great and gross sins, but deal with us in mercy, not in extremity of justice as we deserve. Vers. 3. God came from Teman, and the holy One from Mount Paran, Selah. Here the Prophet to strengthen the saith of the people of God recounts things done of old for their comfort, as Moses preparing to bless the children of Israel doth, Deut. 33. 2. where the like speech is used. Teman signifieth the South, and the Wilderness of Paran lay southward from the land of Canaan extending even to Mount Sinai to which the Lord came down to give the Law. So that in saying thus, the Prophet lays a foundation of comfort and confidence to Israel, to whom the Lord had vouchsafed this great favor to show them such terrible signs; and with a lively voice to speak unto them so, as the like was never done to any other people, His glory covered the heavens, whereas to that which was said before he addeth, Selah, he showeth it to be worthy the noting, as a favor above all others for the Lord to come and declare his Will and Word unto a people; and therefore from hence God's favor toward Israel is extolled, Psal. 147. 19, 20. Now for his glory covering heaven, and his praise in all the earth, this is added, that his people by recounting his majesty and glory then appearing might be assured that he was still the same all glorious God, although he shown not such signs hereof as then he did. And he addeth from his hands horns coming, and there was the hiding of his power, that is, he came not only in glory, but also in power, set forth often in holy Scripture by horns. And he saith, there was the hiding of his power, that is, the Divine power hid from other Nations, because not so manifestly shown amongst them, but only amongst his people of Israel, and it was hid also to them, because all the Mount from which God spake was covered with darkness, nothing but signs of might and power being seen. Vers. 5. Before him went the Pestilence, and burning coals at his feet. Here in setting forth further the terribleness of the Lord, he doth it by his judgments of old after the Law given upon Mount Sinai, for one time when the people sinned he destroyed them with the pestilence, and another time with fire, for which the place was called Taberah: but others expound it of the plagues wherewith the Egyptians were smitten, by Pestilence the men, and by murrein the beasts, and of the fire and hail coming upon Egypt, but forsomuch as this was before, not after the giving of the Law with so great terror, and therefore it were preposterous thus to take it. V. 6. He stood and measured the earth, he drove asunder the Nations. Here by his standing, saith Calvin, the Rabbins understand the standing or abiding of the Ark in Gilgal, whilst the Lord, a sign of whose presence it was, caused the land of Canaan to be divided by lot amongst the children of Israel. But he saith, that by his standing is meant his powerful acting of that, which is here spoken of, and that he takes to be the dividing of the lands in all countries all over the world, for such a race hath such a land and another another, not accidentally; but as God hath divided them amongst them; the like unto this, see Deut. 32. 8. The everlasting mountains were scatterred, the perpetual hills did bow, his ways are everlasting, from whence he further confirmeth, that the words before going are spoken of this World in general, and not of the land of Canaan in particular. The Prophet brings this as an argument of God's infinite power, that he scatteringly placed the mountains in all parts of the earth at the beginning of the world, which are set so fast, that they are, as the earth itself, everlasting, that is, continuing through all ages: and yet such mighty hills and mountains are made to bow at the presence of the Almighty, as Mount Sinai shaked when he descended; and in saying, his ways are everlasting, he intimateth, that he had not this power only then, and that he then only bare such singular love to Israel, but that he doth still bear the same, in which regard they might well be comforted, expecting help in their distress: To this effect almost Calvin, but I rather hold with Gwalther, that he meaneth the dividing of the land of Canaan to the Tribes of Israel, which were as so many Nations, because in order that followed God's appearing upon Mount Sinai, in that terrible manner, but the dividing of the earth in general to all other people's long before. Moreover for these words, he drove asunder the Nations, which may seem to imply a dividing of countries, he rendereth it, he beheld, and dissolved the Nations, wherein neither doth Calvin differ; thus also the Vulgar Latin and Hebrew it is, he saw and the Nations were removed, the word being 〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉 to remove, that is, the Canaanites, Hivites, Perizzites, &c. being expelled, and the Tribes of Israel planted there. For the next words, the everlasting mountains were scattered, and the hills bowed, herein he plainly alludeth to the commotions that were made when the Lord brought the children of Israel into Canaan, the waters of Jordan were made to stand up as huge mountains on heaps, and then the Ark being come out of the River, they scattered themselves as it were a broad again, for which 〈 in non-Latin alphabet 〉 a verb in Hithpael is used, and for the hills bowing, their shaking and prodigious moving which were about Sinai, and of Sinai itself is meant, of which David speaks in like manner, Psal. 114. 3, 4, 5. the motion caused through fear being called a bowing, or low dejection, as they bow and crouch low that are stricken with terror before him, whose presence is so terrible to them. Wherein I confess I have gone from my author before named a little to make these passages the more plain. For he coming to speak of the mountains, &c. mentioneth the waters of Jordan only divided, and the walls of Jericho falling down, and high hills whereon they stood. Now for everlasting, Heb. it is 〈 in non-Latin alphabet 〉 , mo •• es saeculi, the mountains of the World, that is, of the same durance that the world is of; which is sometime rendered forever, or everlasting, when comparison is made betwixt them and men, that come out of the earth, as Eccles. 1. 4. One generation passeth and another succeedeth, but the earth endures forever, and accordingly the next words are rendered by him, the journeys of the world are his, the sense being, not only mountains and hills are made to bow before him, but also the course of all things in the World is ordered by him, both in heaven and earth and in the deep waters, the sun, moon and stars move at his appointment, and at his decrees the Seas ebb and flow, the earth standing immovably, yet being shaken when he pleaseth, which is spoken to show, that he, who doth all these most mighty acts, can much more in his good time bring back the captivity of his people, that they might not despair, but be herein comforted patiently waiting for it.

I saw the tents of Cushan in affliction, the curtains of the land of Midian trembled. Gwalther, for iniquity, I saw the tents of Chushan, and the curtains, &c. that is, I Israel was sometime subdued by Cushanrishathaim King of Mesopotamia, Judge. 3. because of my foul sin of idolatry, and another time by the Midianites, Judge. 6. therefore having now grossly sinned again, no marvel though I be fallen into the hands of the Chaldees, yet as then deliverers were raised up, so my hope is, that I shall again be delivered from their hands also. The words in the Hebrew are 〈 in non-Latin alphabet 〉 that is, under iniquity, or under affliction; but I rather take Gualters rendering it, which is also the Vulgar Latin, to be best. But the better sense here is that of Calvin, who also followeth the same reading, I have seen and call to mind, what became of the tents of Chushanrishathaim, that so long oppressed Israel, viz. they paid in the end for this their iniquity, Othniel being stirred up to take revenge upon them, and to deliver Israel, and likewise the trembling of the curtains or tents of the Midianites covered with skins, when they had long oppressed Israel, Gideon coming with his Trumpets of Rams horns and pitchers about them, and making them to tremble and flee, from which I gather that the time shall come, when the Chaldees shall be animadverted against also to their terror and Israel's comfort.

Was the Lord displeased at the rivers, was thy wrath against them? The Prophet here goes on to lay another ground of comfort against the fear, that the Jews might be in of being always left in misery in Babylon, and this is from the consideration of the Lord's saving them formerly by dividing the red Sea and Jordan to give them a passage through to the land of Canaan, and drowning the Egyptians their enemies, that pursued after them. For he smote not the red Sea with the rod of Moses, because he was wroth with it, but to give them a passage, who otherwise were in apparent danger of destruction. For no man can be so senseless, as to think, that God could do this in wrath to a dead and dumb creature, wherefore it must needs be conceived to have been done in way of relieving his distressed people, and if so, then why should they doubt and not be in good hope of being saved from the Babylonians, although they could not see by what means it could possibly be effected. That thou didst ride upon thine horses and chariots of salvation, this is added in alluding to the manner of the Egyptians pursuing them, which was with horses and chariots, for God contrariwise rode as it were upon his horses and chariots, when by his Almighty power he came thus on to bring his people out of their danger, and them to destruction by bringing the waters together again, whereby they were drowned in the bottom of the deep.

Thy bow was made quite naked according to the oaths of the Tribes, even thy Word, Selah, thou didst cleave the earth with rivers. Vulg. Stirring up thou shalt stir thy how, the oaths which thou spakest to the tribes, thou shalt cleave the rivers of the earth. Heb. making naked thou madest naked thy bow, the oaths of the Tribes the Word, or speaking oaths to the Tribes, for to must necessarily be supplied to make sense, thou cleavedst the rivers of the earth. For the first words here they are easy to be understood, God is said to make his bow naked, when he pulls it as it were out of a case, and bends and puts his arrow to it and shooteth, that is, executeth judgments upon enemies. But what is meant by the next words is hard to conjecture. Gwalther will have God's oaths meant, which he made to Abraham, Isaac and Jacob, and the Tribes that came of him, with whom he made a Covenant to be their God and Protectour forever, as if it had been said, he mightily subdued the Egyptians and saved Israel, his words being herein as firm as many oaths, which none will break, which indeed is spoken with so good sense, that it may well be received. Neither doth Calvin differ much herefrom, who saith, the oaths of the Tribes, the Word, is as much as if he had said, the oath of God made to Abraham, and often repeated, called therefore Oaths, although but one, and oaths of or concerning the Tribes, for they were the seed of Abraham, to whom God made that oath, were approved then to be a word never to be altered but standing firm to all generations. So that when they considered the constancy of the Lord towards their Father Abraham's seed brought out of Egypt, they might well be confident of the like constancy in saving them from Babylon. But for so much as 〈 in non-Latin alphabet 〉 signifieth as well seventy as oaths, and 〈 in non-Latin alphabet 〉 Rods, as well as Tribes, for the word 〈 in non-Latin alphabet 〉 is seventy, and 〈 in non-Latin alphabet 〉 properly seven, and 〈 in non-Latin alphabet 〉 being a feminin, and that word a feminine, it may well be taken for 70 rods, and then in brief here is a touch given of another great miracle upon the rods of the 70 Elders laid all night in the Ark, when Aaron's rod blossomed by the morning, to show that he was chosen for High Priest by God, thus to appease the tumult made by Korah and his company: and if we render it thus, that which is here said will well cohere with the words before going, being taken as a transition from one miraculous work in overthrowing the Egyptians to another wrought in Aaron's rod, further declaring God's Almighty power, that they might in all straights and difficulties rely upon him, and then take we it thus; the 70 rods are as a sure word, teaching him to be of so great power, that he can do anything, which that it might be the more marked, Selah is added, thou cleavedst the earth with the rivers. Vulgar, thou shalt cleave the rivers of the earth. Hebrew, the rivers, thou cleavedst the earth, a defective speech, as I take it, thus to be supplied, thou cleavedst the earth, and the rivers flowed out, it being a recounting of another miracle in cleaving the rock so, that the waters came out in abundance, when they murmured for want of water, which if we take to be spoken of that Numb. 20. it follows in order after the other of the rods blossoming, and so one most famous fact is recounted after another, as it was done, whereas if we take the former words according to the common reading, there is without reason an inserting of another thing, the course of the history of miracles being interrupted, which he plainly sets himself to follow. Vers. 10. The mountains saw thee and trembled, the overflowings of the waters passed by. Here the Prophet returns again, saith Gwalther, to amplify that which he had spoken more briefly of before, verse. 6. touching the things done about Jordan, the waters gathering themselves into heaps like mountains stood trembling, as overawed by thee, and the waters downward ran away, leaving the channel dry. And because this was not done without a great noise, he saith, the deep uttered his voice, and the waters that came, but were made to rise up into heaps, are said to lift up their hands by a Prosopopeia: Some others by mountains here understand the Kings of Canaan, and by the waters the common people, but the sense already given is best.

The Sun and Moon stood still in their habitation. Here he proceeds to that other great miracle wrought by Joshua of the standing still of the Sun and Moon an whole day, when the Sun was even now ready to set. At the light of thine arrows they went, and at the shining of thy glittering spear, that is, as Calvin well saith, the Moon and Sun, which from their creation had hitherto kept their course, went now in a new and unwonted manner, that is, delaying an whole day together their wonted motion, being astonished as it were, at God's bright arrows and spears, for so saith he, he calleth the arrows and spears, wherewith his people fought being strengthened and having success by his might; and this is also preferred by Gwalther, who yet mentioneth another, understanding by arrows, the hailstones cast down upon the Canaanites destroying more then the weapons of the Israelites, at the coming down whereof most probably it lightened also, as sometimes it had done in Egypt, when there was fire mingled with hail. And to this do I rather subscribe, because the hailstones were most properly God's arrows, and the casting down of them in battle was most prodigious and astonishing even to those celestial bodies the Sun and the Moon, as to see men fighting with arrows and spears is not.

Thou didst march through the land in indignation, thou didst thresh the heathen, Still he proceeds in recounting the ancient gests of the Lord, continuing his comparison begun, taken from a man of war, he went through and conquered the whole land tearing the inhabitants in pieces, as a thresher the straw of the corn threshed.

Thou wentedst forth for the salvation of thy people, for salvation with thine anointed. Some here by anointed understand the godly Kings mentioned in the sacred History, with whom God was in their expeditions to prosper them from time to time, both David, Asa, Jehoshaphat, &c. after that before he had been with the Judges, who succeeded Joshua. But Gwalther will have Christ rather understood here, who although he were not yet come in the flesh, yet he was come in God's Decree, for which he is said to be the Lamb slain from the beginning of the world; and if it be thus understood, then here is both a declaration of the Divine virtue yet lying hid amongst the Jews, Christ the seed of Abraham to come, whereby they went on so victoriously against the Canaanites, and a prophesy of salvation by him to all the faithful. And indeed the word 〈 in non-Latin alphabet 〉 of the singular number makes rather for this Exposition, Thou woundedst the head out of the house of the wicked by discovering the foundation even to the neck, Selah; that is, thou (O Christ) according to the prophesy, that went of thee from the beginning, that the seed of the woman should break the serpents head, hast done this to the devil, when thou camest to save thy people by dying for them, according to that Heb. 2. 15. By death he destroyed him that had the power of death, that is, the devil: by discovering the foundation, or laying it naked, that is, ruining thus all his strength, because the strength of a building lieth chiefly in the foundation; but because there is strength also in the walls founded hereupon from the bottom to the top or neck, which is next the head, he speaketh thus, to show, that whatsoever covering or defense soever there was about the body of his kingdom, it was all by him disanulled forever, and he useth this metaphorical speech from a body laid naked from the bottom to the neck, because men use to clothe their bodies so high: to this effect almost Calvin, whereby we are taught, that all former deliverances in times of greatest danger sprang from this fountain, God's Covenant with his people by Christ, which because it is everlasting, the faithful might well hope without [Note.] doubting to be saved out of Babylon, yea and for a greater salvation from sin, the devil and everlasting death, which was the chief end of Christ's destroying or wounding the head of this wicked one.

Thou didst strike through with his staves the head of his Villages. Vulgar, Thou hast cursed his scepters, the head of his warriors, and indeed the word here used first signifieth to curse, and then also to strike through, but it is 〈 in non-Latin alphabet 〉 with staves or rods, and therefore cannot be so understood, and the word rendered warriors is without walls, as towns and villages are, or inhabitants of such places. Calvin saith, that hereby is meant God's making of the enemies of his people to destroy one another with their own weapons as the Midianites did, but he should rather have said, the Ammonites and Moabites, &c. 2 Chron. 20. who did so at the prayer of Jehoshaphat. And this sense is also followed by Gwalther, and it agreeth excellently with the argument in hand, another miraculous fact of God being herein recounted, as he had mentioned divers before, viz. a judgment, whereby he made the enemies of his Church to fight one against another, when they rose up, as a whirlwind, that is, most fiercely combining together to destroy her: for in saying, they came out as a whirlwind to scatter me, he takes upon him the person of the Church, against which it was thus attempted. And here Gwalther addeth more histories of the like done by Ammonites against Midianites, who were both enemies to Israel, Babylonians against Assyrians, the Grecians dividing Alexanders Empire amongst them, and fighting one aggainst another, this making way for the Romans to subdue them all, and the Romans civil wars whereby advantage was given to obscure Nations to rise up against and subdue them. And hence we may note, [Note.] that it is a great judgment of God against a people, when they mutually bend their weapons and make war one upon another, but the comfort is, that this shall be turned to the saving and delivering of the faithful in the end, and he that did so great things for them in times past, is able, and will not fail to do the like for them in captivity.

Thou didst walk through the Sea with thine horses. Here for a conclusion he repeats again what the Lord did in making a way for the children of Israel to pass through the red Sea to escape the danger of the Egyptians pursuing them, as is often used in songs. And he calls this the Lord's walking through the waters upon his horses in allusion to Pharaohs coming after Israel with horses and chariots, which could not carry them through the waters without drowning, but he went through with his people preserving them, making the waters, as a wall unto them on the right hand and the left. Vers. 16. When I heard, my belly trembled, my lips quivered, rottenness entered into my bones, that I might find rest in the day of trouble; when he cometh up to the people, he will invade them with his troops. Here the Prophet repeats also again what he had begun withal, verse. 2. knowing what terrible judgments should come upon the Church of God by the Chaldees, he showeth, how greatly he feared and trembled at the apprehension of it, and to the setting forth of this his extreme fear he useth all this oratory. For such fear pierceth the very inward parts of the body and the bones, and makes the lips to quiver. But to fear thus at the apprehension of God's wrath for sin hath a good effect, when the said judgments come, he that feareth thus hath rest and comfort. Some think, that the Prophet spake thus, as knowing that he should be taken out of this life, and so be at rest before the execution of this great judgment; so indeed it hath been with some of the good servants of God, as with Josiah, and Abijam the only good son of Jeroboam before, and Isaiah. 57. 1. and Augustine a little before the Vandals sacking of his city of Hippo, departed also to his rest, and so doubtless did Habakkuk, for he prophesied in the days of Manasseh, from whence to the destruction of the City by the Chaldees were 50 years. But the meaning of the Prophet here is not, that he should rest by death, but both he and whosoever else trembles at the Word of God, threatening judgments for sin at any time, shall [Note.] have rest, when others are full of trouble. See Isaiah. 66. 2. and Josiah being thus affected, when he heard the threatenings of the Law, was comforted, see also Mat. 11. 28. Psal. 51. For the last words of the verse, they set forth the Lord's bringing of the Chaldees against Judah for their sins, at what time, although the faithful shall have comfort, yet the multitude of the wicked shall see nothing but horror and misery by troops coming agains them to destroy and take them for captives, so that the people to whom he comes up, are the Jews, and he of the Lord, with whose power the Chaldees being armed should come against them and so be unresistable.

Although the fig tree blossom not, and no fruit be on the vines, &c. Here the Prophet further showeth the benefit, that should redound to him to everyone that trembles at God's judgments in the greatest want and of all things, when the dearth by droughts and devastation made by enemies in the land is greatest, which is meant by these words, it was to rejoice and have joy in the Lord. For he is my strength, and will make my feet like hinds feet, and he will make me walk upon mine high places, where he speaks in the words of David, Psal. 18. 2 Sam. 22. 34. In saying, God is my strength, he meaneth, to strengthen me to bear any sufferings, that he layeth upon me, and in saying, he maketh my feet like hinds feet, and to walk in my high places, a pacifick and quiet estate, wherein the land of Judea should be again, so that a man might securely walk up and down therein, so Gwalther; or rather by these words he denoteth the high conversation of the faithful, through which it comes to pass, that they have joy in the Lord amidst the miseries of this world, making them to seem nothing to them, as that which is done below toucheth not him, that converseth far above, for their conversation is in heaven, Phil. 3. 20. above the altitudes of the earth, Esa. 58. 14. as he had said chap. 2. 1. that he would get him up to the tower. And the comparison taken from the hind is apt to express this, it being a beast most light of foot and soon mounted up to the top of the highest hills. To him that excelleth on Neginoth, see this often prefixed before Psalms, but here it is put after, being by some, saith Calvin, understood of God, who is praefectus, or over the holy songs made, and sung by his servants unto him, but rather to be understood of the Prophet himself, who by God's mercy towards him being made to rejoice in the midst of misery concludeth that this his elevation and strengthening should be to make him abound or excel in praising God upon stringed instruments of music, hereby [Note.] also teaching us, that this should be the effect of God's great mercies towards us, to make the harmony of praise therefore to sound in his ears, as new matter of praise is from time to time supplied unto us.

Having thus by God's assistance gone through the prayer of Habakkuk so profound in the sense, let me, before I pass on to the next Prophet (judicious reader) acquaint thee with another exposition more mystical made hereupon by Lyra, understanding it for the most part, as a prophesy touching Christ, in declaring which he proceedeth thus. The prayer of Habakkuk, of ignorances, it is thus entitled, because through ignorance and error such gross idolatry was committed, and upon the publishing of the Gospel he foresaw, that many errors would arise in the Church of Christ, for which he begins thus, I heard thy speech and was afraid, through reverence of that great mystery of Christ's incarnation touched upon ch. 2. 20. the Lord is in his holy Temple, for his body is said to be his Temple, in which he was by being incarnate, and to know this to come the Prophet attained by hearing it from God. Vers. 3. God came from Teman, that is, the south, to which part when the Sun gets, it shines most as being noontide: and the holy One from Mount Paran, that is, a dark mountain, it being meant, that all things touching our redemption by Christ were in darkness hidden under types and figures, till that he came and shone as the Sun at noon day, that the heavens were filled with his glory, and the earth with his praise, the Angels singing glory to God on high, on earth peace and good will towards men; For the horns coming out of his hands, and the hiding of his power there, hereby was foretold his suffering death upon the Cross, when his hands were stretched out, and his power to save himself for a time lay hid, then his enemies having their will of him. Vers. 5. Before him went the Pestilence and burning coals at his feet. Vulgar, Before him death and the devil at his feet; that is, he suffered death, and so the Devil was destroyed, and lay as cast at his feet. For the next words verse. 6. to set forth his power the more, he recounts divers other acts thereof of old, he stood and measured the earth, by dividing it and giving it to the Tribes, &c. to verse. 13. where again he returns to Christ, touching whose power he had said, that it was hid, when he hung upon the Grosse.

But now he saith again, thou wentest forth for the salvation of thy people, that is, in conquering and subduing in Christ's name Countries and Nations by the preaching of the Gospel, then the Devil, whose force was before broken at his death, was actually cast down amongst the heathen, and lay wounded, idolatry being beaten down everywhere, and the deceits of the Devil and idolatrous Priests his Ministers being thus denuded and laid open to make them odious, as one having his clothes stripped off to the neck, hath his shameful parts discovered, bringing to him great confusion.

Thou didst curse his seepters and the head of his warriors, that is, the Devil still seeking to advance his Scepter by making war spiritually against the faithful, as it is said, Ephes. 6. 12. by the power of Christ he was beaten down so, and is from time to time, that he cannot prevail against the faithful, but is overcome by them being armed with the armor of the Spirit. They came out to scatter and devour me secretly. Vers. 15. Thou didst walk through the Sea with thine horses, a metaphorical speech, to set forth the many troubles of the faithful by reason of their enemies like a Sea of waters ready to overwhelm them, and in speaking thus he alludes again to the red Sea, so mightily by God divided, and then brought again upon the Egyptians: for calamitles of God's people are often set forth by waters, and in the former words, the violent proceedings of the wicked enemies of the Church are set forth, and the Devils subtle stratagems destroying in secret, those that are not aware of them.

When I heard, my belly trembled, &c. that is, the things before spoken touching Christ's passion, as his soul was heavy to the death before it, so the Prophet was extremely troubled at it; when he heard of it to come, and believed it, yet I will rejoice, saith he, in the Lord, verse. 8. for the good effect following upon Christ's passion, viz. Salvation to his people, although as verse. 17. the fig tree budded not, neither did the Vine bear fruit, that is, the Nation of the Jews often set forth by the name of a Vine or fig tree: though the flock be cut off, that is, from being the Church of God. For God is my strength, and makes my feet as hinds feet, &c. that I may soon come to my desired blessedness, and be filled with matter of praise and singing to God in the heavenly quire forever, wherein he concludes in the words of David, and hath often Selah, a note of things diligently to be attended to, as being of great consequence, so as none other holy Writer else hath it, further to show, that this prayer is like one of David's, setting forth the mysteries of the Gospel.

CHAP. I.

ZEphaniah, saith Jerome, signifieth according to some a watch tower, according to others, the secret of God, both which notably agreed unto him, for as a Prophet he was a watchman, for so Ezek. 3. that Prophet was also called, and God revealeth his secrets to his servants the Prophets. Here the pedigree of Zephaniah is first set down, to show that he came of parentage of good note, as also Isaiah did, otherwise he would not certainly have named not only his father, but also his grandfather and great-grandfather, &c. from whence Gwalther gathereth that the Lord stirred up men of all sorts to prophesy, sometime such as were nobly descended, sometime the sons of Priests, as Jeremiah, and sometime men of the meaner sort, as Amos, to show, that he beareth an equal respect to all sorts, [Note.] namely, to such amongst them as fear him, and is no respecter of persons, that no minister of his might be despised for his parentage, or low condition formerly, and that none might think themselves too good to be of this calling, and lastly that all sorts having lights of their own condition might be the more moved to the obedience of God's will. For the time of his prophesying, it was in the days of Josiah, at what time Jeremiah prophesied also, which is to be noted because he was a most godly King, but by Zephanies threatening of judgments now it seems that the people for the most part were corrupt, notwithstanding all his godly care, and so they will be in the reign of the [Note.] best Kings, wherefore too much diligence and circumspection cannot be used by godly Magistrates to beat down sin, so that there is need at all times of the greatest zeal hereabout. Yet by some it is thought that Zephaniah prophesied thus by way of threatening judgments before the 18 year of Josiah, and consequently before his beating down of Idolatry, and I know no reason to deny that this Prophet spake as here followeth, before his destroying of Idols, but that was not anno 18, but the 12 of his reign, 2 Chron. 34. 3. yet most probably the people for the most part by his godly care were only reformed outwardly, not in heart, as appears by their ready falling to Idolatry again in the days of his sons immediately after his death.

I will consume all things of the land: a threatening against Judah much like unto that Hos. 4. only here is more added against the Chemarims, rendered by Jerome aedi tuos, the keepers of the house, by which name he calleth the Priests of Idols in way of disgrace, and he addeth with the Priests, that the Priests of the Lord, who served both him and Idols also, might know that their ways were alike displeasing to the Lord with the ways of the professed Priests of Idols, as is further shown, v. 5. in his saying, that swears by the name of the Lord and of Malchom, which was the Idol of the Ammonites, for they were such as served them both, their swearing by both being named, as a sign of serving them both.

Touching Chemarim, see more 2 King. 23. it comes of Chamar, to heat or to be black, intimating that they put on black clothes and were kindlers of fires, for Idolatrous sacrifices, an inferior order to Priests, called otherwise Mystae, being as household Chaplains. For their worshiping of the host of heaven upon the house top, here also spoken of, it hath been often mentioned before, this host was the Sun, Moon and Stars, and they had Battlements upon their house tops to walk upon and there they bowed themselves and made oblations to them.

Hold thy peace at the presence of the Lord, for he hath prepared a sacrifice: This is spoken in way of reproof of the wicked swearers before spoken of, and to make them whist and silent from such wicked words, he threatened them with destruction under the name of a sacrifice, for which beasts were killed, meaning, that thus they should be killed up, and have their blood shed by the Chaldees, see the like threatened in the same terms, Isaiah 34. 6.

I will punish the Kings children and such as are clothed with strange apparel: Here he showeth that the judgment by the Chaldees should be in particular upon the sons of Josiah, Jehoiakim, and Jehoiakim, who degenerated from their fathers piety and were notorious for their Idolatry, and therefore delivered into their enemies hands. By strange apparel is most commonly understood apparel made after the fashion of other countries, unto which vain men are much addicted, especially at Court, but women more, from whom so many new fashions come into the country, and truly this cannot be without sin, it being as a banner to display the levity and pride of the heart. But because the argument in hand is a reproof of Idolatry and the Jews are not noted by any writer to have altered the fashion of their apparel, I rather hold with them, that by strange apparel here understand some kind of vestments used in the worship of Idols. For as God appointed apparel for Aaron and his sons to be used in their ministration before him, and David a pious King put on a linen Ephod, therein dancing before the Ark, so the Devil God's ape would have his Ministers serve him in worshiping Idols in garments peculiar to such superstition, as appeareth in that which Jehu spake touching the worshipers of Baal, Go into the Vestry and bring forth vestments: And since that Christians degenerated to Image-worshiping, they fell to using strange apparel in their worship, Copes, Surplesses, &c. and divers orders of their religious persons use peculiar vestments, as the black Friars and the white, and the Capuchins, placing great holiness in them, and even we of the Church of England must cry everyone of us peccavi, in that after the light breaking out amongst us we were still settled so long upon these Lees. What a vanity this was Julius 2. Pope of Rome, himself sometime shown, as Gwalther hath it, when in a hot Summers day two Cardinals coming in their Cardinals apparel to visit him, he having put off for the heat of the weather his pontifical apparel, he would have them do the like, and having done it, said, What would the people say if they should see us thus to walk through Rome, would they not say we were mad? and they answering yes, he replied, we see then how much we are beholding to our apparel that procures us so great reverence. But we learn [Note.] here, that it is not only vanity but wickedness, that God will visit, yet the use of different apparel in the Ministers of God from other men, as an Ensign of their calling, which is most grave and furthest from levity or pride, is not to be condemned but commended, and they are to be blamed, who being Prophets affect to habit themselves more like unto other men, then the Elders that have been before them, whose practice should be exemplary unto them. For a Prophets going in a different garment from other men it is plain that of old they did, as Elijah in his mantle, and Samuel, and John Baptists garments are described, and Chrysostom wisheth that it had been recorded in what apparel the Apostles went, so much did he affect to conform himself to the most ancient and best patterns. And indeed if change of fashions in apparel in any be taxable by this place, I see not how such ministers shall escape censure as nowadays go from grave habiting of themselves, as hath been anciently used by men of our calling, to the fashions of other men of the world, and not only so, but by their examples teach the people to deride and vilipend such of their brethren as keep constantly to their ancient most grave way of habiting themselves. The Judge keeps him to his habit, the Counselor to his, and Aldermen in Corporations to theirs, why then should not the Minister, but as being ashamed of it cast it off preferring a confused going with the multitude, from whom God hath separated and chosen him peculiarly to stand before him?

All those that leap on the threshold, and fill their Masters houses with violence and deceit: Here other sins are set forth which God will punish, the word rendered leaping signifieth dancing or passing or leaping over, whereupon some think that hereby is denoted the superstition of the Philistines, that after the fall of Dagon trod not upon the threshold of his house, which superstition it is not improbable but that the Jews prone to the superstitions of all Nations used also. Others think that the readiness of wicked servants to run and go in ways of oppression against poor men that were in their danger, is here pointed at, because it is said, to fill their Masters houses with violence, when they bad them go they made such haste that they leaped, and being over the threshold and gotten into the house, fetched out a pledge or took a distress before the poor debtor was aware to shut the door. Calvin saith that he doubts not but that hereby the Prophet meant the readiness of the servants of wicked Princes to humor their Lord in their oppressions of the poor, to whose houses they came as victors proudly bearing themselves as masters over them. For of Princes he had spoken before, v. 8. and threatened them, now he also threateneth their wicked servants: whence we may note that soldiers who [Note.] come at their Masters or Generals appointment into men's houses, and there take power upon them, as if they were masters of them, as too many do nowadays, shall be visited for by God's judgments as well as they that set them awork when necessity requires it; I grant they may come amongst the people of the Country being friends in a friendly and submiss way, acknowledging their boast, under whose roof they come, being tender of oppressing him, but who so doth otherwise is here sentenced as a great offender, and the time shall come that he shall bear his sin. Thus in following Calvin. But for the Exposition first mentioned, which he rejecteth as frigid, to me it seems worthy the considering, because the Prophet is in describing the manners of Idolaters, and having spoken of their superstition in apparel, why may it not be thought that he here addeth another superstition in leaping over the threshold of the idols house? If the next words, which fill their masters houses with violence and deceit, shall seem to make against it, Hebr. it is filling their Lord's houses, and it may well be taken as spoken of the Idols which they had chosen for their Lord's and God's, the true God being forsaken. For it is well known the Priests and Chamerims of those God's used fraudulent means to enrich their Temples, amongst which the Temple of Apollo was most famous for exceeding great treasures of gold and silver, and unto deceit violence was added, whereby to bring in this wealth, it being for the most part raked together out of the spoils of many in war and dedicated to those false God's.

There shall be a noise of a cry from the fish-gate, &c. Here the Prophet comes by the effects to show how great the judgment of their enemies coming upon them in Jerusalem, should be, it should make them cry from the entering of the City which was the fish gate, of which see Ezra 3. to the second, where Huldah the Prophetess dwelt, the one, as Jerome saith, being next to the Sea, the other at the second wall of the City, and from thence the cry went to Mount Zion, set forth by the name of the hills, and the moaning is in all parts, that they might not think in any place to escape.

Howl ye inhabitants of Maktesh, Hebr. Machtesh, signifying a mortar wherein spices and other things are beaten, or any hollow thing, for which Calvin hath, habitatores concavi, Vulg. pila, and Calvin understands it of some lower part of the City in the middle where Merchants dwelt, and therefore might seem to be more secure: and to make this the more probable, he turns the next words by Merchants, and argueth from the last words, all that bear silver are cut off, for silver is not more stirring amongst any then Merchants, Call all ye laden with silver, Vulg. involuti argento, I prefer that of Jerome, who understands it as showing that the Jews should be powned in every place by their enemies, as in a mortar, being in the next words called Canaanites for their Idolatries, whereby they were made like the old inhabitants of the land, which should now also spew them out as it did the Canaanites; by their being laden or wrapped about with silver he sets forth their riches by wicked means acquired. In a word, he showeth that Jerusalem should be all made as a mortar in which they should be beaten to pieces, even the greatest and wealthiest of them.

I will search Jerusalem with candles: this is added, saith Calvin, to show that in the day when enemies shall spoil Jerusalem, no treasure shall lie so hidden in darkest places but it shall be found out and taken away. And he chargeth them with being settled upon their lees, to show their great security and contempt of God's judgments threatened, whereby they were no more moved to repentance then the lees of wine being once settled there is any stirring in that vessel afterwards, and the ground of all this was their atheism, whereby they thought that God did neither good nor evil, as not caring for human affairs, how they went, well or ill, which is in effect to deny God. Hereby also is meant [Note.] that none can so cunningly hide their sins but God will find them out, although acted in the greatest darkness, and he takes a similitude from one searching with a candle to speak the more to our capacities, because men do so when they would find out anything in the dark; v. 14, 15. are the same with Joel 2. 11.

They shall walk like blind men, because as a blind man seeth no end of his way, so they being in straights should seek to get out, and consult and study how, but as blinded in their understandings not find any means, but continue to walk up and down in them, as in a maze. And this he showeth should come justly upon them because they had sinned against the Lord, who by his Prophets had often given them good counsel, but they would not follow it, sought to open their eyes by the light of his word, but they shut them against it. And to the like judgment they all may look to be given over that sin against the Lord likewise by shutting their eyes, or suffering themselves in the [Note.] midst of the light of the Gospel to be blinded by the Devil, as all the children of disobedience do, they shall for this walk as blind men another day, being involved in misery and never seeing a way how to get out.

CHAP. II.

BEfore the decree bring forth, and the day pass away as chaff: The Prophet having in the former chapter threatened them with God's judgments now exhorteth them by repentance to prevent them in time, before the decree brings forth, that is, the decree of bringing destruction upon you published by me and other Prophets which is as a woman with child, but the child is long hid in the womb, but at length is brought forth, so will it be with this decree although ye see nothing now but only hear words, that ye think to be as wind, it shall shortly bring forth terrible destruction unto you: For these words, and the day pass away as chaff: Hebr. it is, as chaff passeth the day, the sense being, that day being come as chaff suddenly is blown away by the wind, although it be a great heap, so shall ye in a short time, the Lord will not be long in bringing you into your enemies hands, and so seat tering you into other Nations, although your power may seem unto you to be great, and that no forces raised against you can so suddenly bring you to destruction.

Seek ye the Lord all ye meek of the earth, seek righteousness: Having bidden them gather themselves again and again, v. 1. that is, to the Lord by turning to him to prevent the judgments that were coming v. 2. now finding that the multitude would not be moved by all that he could say, he turns himself to some few amongst them, viz. the meek, that did righteousness, not being carried away by the common stream to the contrary, and exhorts them to constancy. For he sets them forth to be such as did righteousness, and yet stirreth them up hereunto, as needing continual exhortations to this end, as being by human frailty otherwise ready to faint, seeing them most averse from it, and themselves as much endangered in the world as them. Whence note, that even the best have always need to hear the word of God, that this their [Note.] godly care may be continued, and that which is good in them increased, and evil beaten down: it may be ye shall be hid in the day of the Lord's anger: that is, when his judgments come upon the Land, ye happily shall be exempt from them, and he saith not that they certainly should, lest they should expect it as a due, and not coming from God's grace. For such is the modesty of the righteous, that when they do that which is required, they challenge nothing at God's hands as due therefore, but all this notwithstanding depend upon his grace only, because they have done but their duty, and their righteousness is mixed with many imperfections, there being yet this difference in respect of everlasting salvation and being temporal preserved, for that they look certainly by faith for this if God pleaseth to favor them so far, being otherwise ready to bear patiently any sufferings in this world, believing that a greater good in the world to come shall hereby be wrought unto them, yet Jeremy and Baruch and Daniel, and the three Children were temporally saved in times of greatest danger even miraculously, and so are many more from time to time.

For Gaza shall be forsaken and Ashkelon a desolation: Having put the faithful in hope of being preserved in the evil day, he now proceedeth to prophesy of the destruction of their enemies, of which the Philistines were the chief, and therefore are first threatened. For there were two things that might trouble them in the day of Jerusalem's destruction by the Chaldees.

1. Because no difference was then likely to be made betwixt the righteous and the wicked, all pell mell then suffering at the hands of their enemies, to think upon which was a great discouragement unto them; against this comfort hath been already spoken in saying, peradventure they shall be hid.

2. Because the people of God being subdued and captivated, their heathen enemies that would insult over them were spared, against this scandal opposed, which is here said.

The Philistines should suffer also, and which was more, after a time the Jews who could never get their land into possession before should possess it, v. 7. And he mentioneth the Lordships of the Philistines which were five, in particular, all but one, Gaza, Ashkelon, Ashdod, Ekron, but Gath is omitted, of which place Goliath was; it may be, as Gwalther conjectureth, because then obscure and brought under one of the other, as the Heptarchy in England was sometime brought to an Hexarchy, then a Duarchy, and finally a Monarchy. And it is to be noted, that the Prophet in setting forth the same judgment useth an elegancy of speech threatening it in one term to one, and in another to another by a Paronomasie in the last and the first, 〈 in non-Latin alphabet 〉 Gaza shall be forsaken, and 〈 in non-Latin alphabet 〉 Ekron shall be rooted, whereby it appears, that although the Prophets many times speak plainly, yet their speeches to the people and sermons were not uttered in a rude, but a well polished phrase, becoming the gravity of that which they taught, against them that condemn all eloquence in preaching, because human eloquence is denied, 1 Cor. 2. 1.

The Nation of the Cherethites, thus the Philistines altogether are called, because they were cutters off, or destroyers, as the word Chereth signifieth: and from hence one band of men about David was called Cherethites, because they were his stoutest soldiers, and commonly did most execution upon the enemies whensoever they went out. And in speaking thus of the Philistines he intimateth their great valor whereby hitherto they kept themselves unsubdued by other Nations, although they had many times been overthrown in battle: but now he showeth that so great a destruction should come upon them, that their land should be left desolate, so that if they rightly considered it, they had no cause to rejoice at the fall of the Jews, after which their own must so soon follow: the word of the Lord is against you, O Canaan; the Philistines are also thus called, both because they dwelt in that land assigned to Israel, but could not by Israel be expelled, but were purposely left to be as thorns and goads to the Israelites for their sins, and to intimate that they should be as the Canaanites spewed out of the Land never to be replanted therein again. The Hebrews by the Cherethites understand a part of Philistia spoken of 1 Sam. 30. 14. But Jerome, as hath been said, and Vulg. Lat. hath it gens perditorum, and the text is plain, for the Philistines in general meant here, because it is added for explication, the land of the Philistines.

The coast shall be for the remnant of the house of Judah, they shall feed thereupon in the houses of Ashkelon, they shall lie down in the evening: This was fulfilled in the time of the Maccabees, when Simon the brother of Judas is said to have taken Gaza and Ashkelon, together with his brother Jonathan, and the evening is spoken of, and that they should lie down then, in opposition to that which was said v. 4. of the Philistines being destroyed at noon-day, the meaning being, that whereas they could not be safe in the very midst of the day, when there is less danger of being surprised by enemies, all men standing upon their guard, these new inhabitants should be safe both day and night, resting quietly without anything to terrify them, as they had walked abroad in safety in the day.

Moab shall be as Sodom, and the children of Ammon as Gomorrah, and the residue of my people shall spoil them: Here to the greater comfort of the faithful amongst the Jews, two people's more infest enemies of the Jews are also prophesied against after the same manner or more terribly. But that it might not be expected that they should be destroyed by fire from heaven, he addeth for expilcation, that all their land should be nettles and salt pits, as Strabo saith, that it was, becoming most barren ever after their carrying away, and coming to be the possession of the Arabians the great Turks Subjects. So that this is not to be understood of the Jews returning out of captivity, that they should possess this land as the Philistines, but of some of them under the Gospel, who should take it into possession for Christ by subduing them to the faith, for this was done and herein they continued, till that by Mahomet, being corrupted they fell away again. Thus Gwalther. But whereas he denieth that the Jews possessing of the Moabites and Ammonites countries is to be understood as of the Philistines, the contrary appeareth 1 Mac. 5, 6, 7. where it is said that Judas Maccabaeus went against the Ammonites, and after many hot battles fought subdued them. And when Alexander was King of the Jews, Josephus fil. Gorionis saith, that he subdued Edom, and Ammon, and Moab, &c. and Lyra followeth this.

He will famish all the gods of the earth: Vulg. he shall attenuate, Calvin, he hath consumed: but the word signifieth to attenuate or to make lean, the destroying of Idols and Idolatry in all places indeed being meant, to show which it is added, men shall worship him, even the Isles of the earth, being by Lyra first expounded of some of all Countries, who being drawn by the fame of the Temple at Jerusalem, should come thither to worship the true God, Idols being left, Act. 2. then of the fall of Idols in the time of the Gospel in all Countries, and the coming in of all both far and near to worship God and his son Jesus Christ, which conversion, because it should not be so universal but that some would still continue hardened in their superstition,

He addeth further, Ye Ethiopians shall be destroyed by my sword: But in joining this to the Prophesy of the conversion of the Nations, I cannot assent unto him because it is a continuation of his prophesying against the Jews enemies, beginning v. 4. and here, and v. 12, 13. continued against the Ethiopians and Assyrians, and because there is a plain prophesy of the conversion of the Ethiopians in the Psalms, they of Ethiopia shall stretch out their hands to thee, and in this prophesy, c. 3. 10. wherefore he proceedeth here in comforting the Jews by telling them of God's judgments, that should come upon all their insulting and cruel enemies, briefly upon Ethiopia joining to Egypt, and more largely upon Assyria, of the overthrow whereof prophesied of, because so much hath been said already upon Nahum, I will here say no more, especially because all is easy to be understood.

CHAP. III.

WOE to her that is filthy and polluted, to the oppressing City, Vulg. Woe to the provoking and redeemed City, to the Dove. For 〈 in non-Latin alphabet 〉 is derived from 〈 in non-Latin alphabet 〉 signifying to change or to be disobedient, but nowhere put for filthy, but 〈 in non-Latin alphabet 〉 is either polluted or redeemed. 〈 in non-Latin alphabet 〉 if a Nown a Dove, if a Participle oppressing, Jerusalem is by the consent of all hereby meant, that always provoked God by her gross sins, and may well therefore have this epithet of provoking and for the same reason polluted, because sin polluteth; or if it be rendered redeemed, she was redeemed many times from great dangers, and thus most probably she is set forth by way of exprobration being one that God had done so much for, but why it should rather be dove then oppressing, I see not, because although the pure and undefiled spouse of Christ be sometime so called, yet a polluted Church nowhere.

Her Judges are evening wolves, thoy gnaw not the bones till the morning. Hebr. They break not the bones to the morning: some, they leave not: but to hold us to the signification of the word, the Judges are hereby accused to be unreasonable bribe-takers, devouring suddenly all that they can get, even as hunger-sterved Wolves that have eaten nothing all day, coming in the evening and getting a prey devour it presently, both flesh and bones, so that hereby men most greedy of gain and insatiable are set forth, that stand not breaking the bones of such as come unto them about their cases unto the morning, that is, are not long in devouring all their substance, for they will do it quickly either by taking great bribes, or judging against them wrongfully if they bribe them not, to their undoing: of the like phrase see before, Mich. 3. 2, 3.

Her Priests have done violence to the Law: Heb. have contemned, removed, or cast away the Law, as Psal. 50. 17. it is said, thou castest my words behind thee, they then at whose mouth others should inquire the law rejected it, and were not themselves ordered by it, which was a great abomination. The word 〈 in non-Latin alphabet 〉 also here used, signifieth rapere, to ravish; so that here is another great sin in [Note.] the Priests noted to corrupt the law by false glossing upon it, as did the Pharisees and all such preachers as turn the word of God to any other sense then that intended by the Holy Ghost.

Every morning he bringeth his judgment to light, but the unjust knoweth no shame: In this verse, as Gwalther saith, an objection that might by the Jews be made is answered thus. God, say they, is in the midst of his Temple amongst us to defend us, and by being there, showeth that he beareth a great love towards us whatsoever thou sayest in way of reproof and threatening us. Answ. It is true he is in the midst of his house indeed, and of you, but it is not to approve your evil doings, but to teach you his will, and for your walking contrary to it, to lay his judgments upon you, for this is meant by his judgments bringing forth as the light morning by morning. But the unjust know no shame, that is, lay neither his word nor judgments to heart, to be ashamed, under a pretence of piety and nearness to God to do so wickedly, they hold God to be in the midst of them to behold their sins, but are not ashamed even in his sight to commit them.

I have cut off the Nations, their towers are desolate: Here the Prophet showeth that besides his word which was continually amongst them, whereby they might have been reformed, he set divers examples of his judgments upon others before them, whereby they might have been made to fear, to turn from their sins lest they should likewise be proceeded against. By his cutting off Nations he meaneth the Egyptians and Canaanites of old destroyed before them, and more lately divers Countries subdued by the Assyrians, whereof Sennacherib boasted when he came against Jerusalem, and even Israel itself carried away captive by Shalmaneser. But by none of all these were they moved, but hardened their hearts to go on still in their sins.

I said surely thou wouldst fear me, so shouldst not thou be cut off: the Lord expected that Judah should have taken warning by these examples, that she might have stood still, but she profited nothing hereby, but rather waxed worse and worse.

Therefore wait upon me, saith the Lord, till the day that I rise up to the prey: Vulg. therefore wait for me in the day of my resurrection hereafter: and the verse before going, I said, yet thou shalt fear me, and receive discipline, and her habitation shall not perish for all in which I have visited her, expounded by Lyra, of the conversion of some of the Jews by the preaching of the Gospel, which is hereby shown should be after that heavy visitation by the Babylonians, they not being thereby quite cut off, as it might have been feared. But when some believed, but they were for the most part hardened, set forth in the next words, they rose early and corrupted all their doings, he foreshoweth their long continuance in their infidelity even till towards the end of the world, saying, therefore wait for me in the day of my resurrection, that is, ye shall abide in sin and misery till towards the end of the world when the dead shall rise again; but then ye shall acknowledge the true Messiah and turn to him; and for their rising early and corrupting themselves before spoken of, he expounds it of their great diligence in persecuting Christ unto the death, about which they went late at night and early in the morning, not ceasing till they had gotten him crucified. Thus Lyra, and for the rendering of the words in the Vulg. Lat. it agreeth so well with the Hebrew, that it cannot be excepted against, the word rendered in N. Tr. to the prey, being Hebr. 〈 in non-Latin alphabet 〉 ad usque, or ad praedam. But Expositors generally understand v. 7. as hath been said before, the Lord expected that by the means before spoken of, the Jews should have been reformed, but loe the contrary, they daily grew more and more corrupt. Therefore as is said v. 8. they should expect the Lord's rising up against them to make a prey of them, or in the time to come to destroy them & their city by the Romans, after which he saith v. 9. I will turn to the people a pure language: intimating the conversion of the Gentiles under the Gospel, but lest when judgments should come upon all people's by Nebuchadnezzar they should despair of any such work ever to be wrought amongst them, he saith, my determination is togather the Nations to pour out mine indignation upon them, as meaning, that great destructions should before this pass through all Countries by the Chaldees, then by the Persian Kings, after that by the Grecians, and finally by the Romans, last of all which should the conversion of the Nations to the Gospel follow. And this I also take to be the best because it is the manner of the Prophets in inveighing against the wicked Jews by all ways to aggravate their sins, and then to threaten them with judgments before he speaketh any comfort, and likewise in prophesying against other Nations. Now for the pure language to which all Nations should turn, the Jews say, that it is the Hebrew tongue which the people of every Country shall speak when the true Messiah is come and they are converted to him: but hereby nothing else is meant, but godly and holy speeches in praising of God and Jesus Christ, and praying and confessing Jesus to be the son of God and the Savior of all that believe in him in all places, as the next words show, that they may all call upon the Lord and serve him with one consent, but the lip is spoken of to intimate the Holy Ghost coming down in fiery tongues upon the Apostles, in whom he sent a pure lip unto them, when to all Nations they went preaching to them in their own language, being in them sanctified or made pure for this end and purpose.

From beyond the river of Ethiopia my suppliants, the dispersed of my daughter shall bring mine offering: Having spoken in general of the Nations that should be converted to Christ, here he proceedeth in particular for examples sake to Ethiopia, and beyond the rivers thereof to show that none were so remote, but they should be gathered and joined in spirit and tongue to this number. Of which Ethiopia this is spoken, is questioned by some standing for an Ethiopia in India, and by others standing for Ethiopia joining unto Egypt, for Geographers speak of two Countries in the world of this name. But it is most commonly taken of Ethiopia Egyptiaca, because that was well known to the Hebrews but the other not, and it was beyond Nile the great river of Egypt with his 7 streams. And it is not to be doubted but Zephaniah speaks of the same Ethiopia with Isaiah ch. 18. of which see more in that place. But who are meant by the dispersed here spoken of called the dispersed of my daughter, whether the Jews, who are commonly thus set forth, or the Gentiles here nominated? Sol. It is agreed that the Gentiles are here meant, that is, such amongst them as were the elected in God's secret counsel to come into the faith of Christ, and because they lived amongst others of the Nations, some in one place, some in another, they are called the dispersed, and the daughter of the dispersed, according to the phrase often used setting forth a Congregation, or City, or Nation by the name of a daughter. For offering, which he saith they shall bring, it is of praise and prayer, as Psal. 50. in the daily offerings hereof every [Note.] one that is elect is continually after his conversion, it being so inseparable from faith, that it is said of Saul believing, Behold he prayeth, and Rom. 10. How shall they call upon him in whom they have not believed, which implieth that everyone that believeth, calleth upon God, and they call not upon God, is said of the Atheists, Psal. 14.

In that day thou shalt not be ashamed for all thy doings wherein thou hast transgressed against me: By these words it should seem that not the elect amongst the Gentiles but the Jews were before spoken to: for he saith, thou shalt be no more haughty because of thy holy Mountain, which cannot be applied to any but the Jews only, and therefore they are the daughter of his dispersed, and his suppliants before spoken of. This indeed must needs be so, if the same were spoken of there and in this verse. But they are plainly distinguished, for it is not said, as there, the people, but thou, that is, thou Jew, herein prophesying of the conversion of the Jews after the Gentiles, who might well be ashamed before of their blindness, infidelity, and malice against Christ, but being now by faith justified, and sanctified by his grace they should be so holy and zealous for the truth, that the shame for their former mis-doings should be done away. So that it is not meant that one converted is now no more ashamed of his evil doings past: for to the Saints at Rome the Apostle saith, what fruit had ye of those things whereof ye are now ashamed? or from henceforth of any evil that he doth, because he is a justified person, and it is no sin in him, as the Antinomians of these times foolishly contend. For we ought always to be ashamed [Note.] and cast down in ourselves for gross sins past, as the Apostle 1 T • m. 1. 15. and of our imperfections still remaining, as the same Apostle, Rom. 7. 2 Cor. 12. and to confess them and crave pardon daily therefore, although our lives now be led so blamelessly, that men cannot judge us, neither do we know anything in ourselves, as he saith, 1 Cor. 4. 4. I will take away from the midst of thee them that rejoice in thy pride: that is, such as in times past gloried in this, that they were the seed of Abraham, and God's peculiar people, &c. having nothing suitable to his people in them, but being full of hypocrisy and sin, insulting over other Nations only for outward privileges. And this pride was then taken away when all these and the Temple itself, meant by God's holy Mountain, were not anymore confided in, but counted vain things, without uprightness of heart and holiness of life, and faith, as was in Abraham.

I shall also leave in the midst of thee, an afflicted and poor people: Here is shown further, that all their former pride should be beaten down, and their sins mortified, which should follow upon their sufferings as the fruit thereof. So that by afflicted and poor, he meaneth poor in spirit, and afflicted in soul for their sins past. And for time to come they shall no more do iniquity or speak lies, for so doth the spirit of grace work in them that are sanctified, as 1 Joh. 3. 9. If any then be workers of iniquity, or liars, or deceivers, that believe in Christ, [Note.] they are no true Jews but counterfeit, Rom. 2. 29. They shall feed and lie down, and none shall make them afraid: that is, they shall live in rest and peace, as being