Commentary on the Minor Prophets

CHAP. II.

Verse 1. I will stand upon my watch ] To see what becomes of my prayer, and what will be the issue of my doubts and temptations about God's providence, ruling the affairs of the world. See the Note on chap. 1.17. There are spaces betwixt our prayers, and God's answers. God harkens what Habacuc speaks: and Habacuc must hearken another while what God speaks. This he had learned of David Psal. 85.8. Prayer is a Christians angel, seed, dove, messenger: and must be looked after. Who shoots an arrow, or casts a boule, and takes not notice where it lights? They that observe not the answer of their prayers, do as scoffing Pilate, who asked in scorn of Christ what's truth? but staid not for an answer.

and set me upon the tower ] Heb: set me firm and fast (as a Champion that will keep his ground) upon the tower or fortress of divine meditation, upon God's word, which alone hath virtutem pacativam a settling property to compose the soul when distempered, and to lodge a blessed calm, a Sabbath of rest in it, far above all Philosophical Consolations: whereunto when Cicero had ascribed very much, yet he is forced to conclude, that the disease was too hard for the medicine. And this well appeared both in Socrates who died doubtingly; and Cato, who desperately slew himself, after he had first read Plato's discourse concerning the immortality of the soul. So foolish a thing it is, to fly in distress of mind ad consolatiunculas creaturulae, as Luther speaketh: and not to run to the Name of the Lord, that strong tower Prov. 18.10. R. Kimchi reads the text thus, I have set me in a circle q. d. I will not out, till I have an answer, why thou deferrest to punish the wicked.

and will watch to see what he will say unto me ] Or, in me, viz. by a Prophetick spirit by internal revelation. 2 Sam. 23.1. Zach. 1.9. and 2.2. Preachers must still hearken what the Lord God saith unto them, and in them; speaking as the oracles of God 2 Pet. 4.11. and able to say with St. Paul, I have received of the Lord that which also I deliver unto you 1 Cor. 11.23. For, ut drachmam auri sine imagine Principis, sic verba Praedicantis sine authoritate Dei, contemnunt homines saith Lipsius. Bring scripture, or else you do but throw forth words without wisdom, and to little purpose, because they come not Cumprivilegio.

and what I shall answer, when I am reproved ] Heb: upon my reproof or arguing. Increpationis nomine tentationes intelligit, saith Gualther. Under the name of reproof, he understandeth those temptations whereby his faith was assaulted, when he saw bad men prosper, good men suffer. Satan and the world do usually set upon God's servants with this weapon to unsettle their faith, and to make them fall from their own steadfastness. Dost thou still retain thine integrity? said Jobs wife to him. Seest thou not how little good there is to be got by God's service? that all things are in a huddle here below, that they run on wheels, and have no certain course? Thus the devil and his imps suggest to the godly, and thereby greatly disquiet them: setting their thoughts all on an hurricomb. It was the case of David Psa. 73. of Jeremy chap. 12.1.5. Of Basil under the heat of the Arian persecution, An Ecclesias suas prorsus dereliquit Dominus? saith He; what? hath the Lord cast off all care of his churches? Is it now the last hour? &c. Of many good people in Salvians time, for whose satisfaction he was forced to write those eight excellent books De Gubernatione Dei; as likewise Austin (upon a like occasion) did those two and twenty elaborate books De Civitate Dei: and as the Prophet Habacuc here doth the following vision which he had for some time waited for, and now receiveth as a gracious answer to his prayer chap. 1. for his own and others settlement, in the doctrine of Divine Providence.

Verse 2. And the Lord answered me and said ] Wisdom he had sought of God, who giveth liberally; and wisdom is granted him without hitting him in the teeth with his bold expostulations, and contestations about providence. Faithful prayer never miscarrieth, but is sure of an answer, either before, as the prodigal; See Esa. 65.24. Or in the act, as Dan. 10.12. I am come for thy words, with an answer thereunto. Or so one after, as here. If it come not all out so soon as we would have it, know that there's water enough in the spring, but the pipes are stopped or broken.

write the vision ] that is, the following admonition: write it for the use of all posterity. Note this against those Opinionists, that say that the Word of God was not written by his command: Or that it was written only for the use of the present ages, and of those particular Churches, to whom it was directed or declared.

and make it plain upon tables ] Boxen tables (as the Seventy render it) for on box, for the firmness of the matter, were the ancients wont to write.

that he may run that readeth it ] That though he be no great Clerk, or in never so great hast of business, yet he may read it, being written in great letters and very legible. See Deut. 27.8. Esa. 8.1. and 30.8. Gal. 6.11. you see how large a letter I have written unto you with mine own hand, the Greek signifieth with what good great text-letters I have written &c. God hath written for us the great things of his law Hos. 8.12. and with much perspicuity and plainness in things needful to be known: he hath written them as it were with the beams of the Sun: that none may plead difficulty or obscurity: See Psal. 19.9. & 119.105. Pro. 6.23. 2 Pet. 1.19. Of the scripture it may be said, & latet & lucet: the knowledge thereof doth even bow down to us as trees do that are laden with fruits, so that a child may gather them.

Verse 3. For the vision is yet for an appointed time ] This he is commanded to write, that God's people may learn to wait. He that believeth maketh not hast, he can both wait (as knowing that many of God's promises bear a long date) and also want; go without the good he desireth: being well content that God is glorified, though himself be not gratified. And this is the work of effectual faith, which is herein like unto Crystal, of which it is reported, that the very touching of it quickens other stones, and puts a luster and loveliness upon them.

but at the end it shall speak ] Effabitur, It shall speak confidently, boldly and freely, to the great comfort of those that antedate not God's promises, but patiently abide the accomphshment thereof. If any ask when this shall be? it is answered, In the end, that is, in God's good time. Shall he lose his right, because he hath it not by the day set down in our Calendar? Possibly the Calendar of heaven hath a post-date to ours. Sure it is, that as God seldom comes at our time: so he never fails at his own. God's Expectants shall shortly clap their hands for joy: and cry out with that holy Martyr, He's come, Austin, He's come, He's come.

and not lie ] that is, not disappoint: as the earth is said to lie when it yields not her expected increase. God is faithful, and cannot lie. Christ hath a rainbow on his head Rev. 10.1. to show that he is faithful and constant in his promises, and that tempests shall blow over the sky be cleared. He hath hitherto kept promise with nights and days, that the one shall succeed the other, Ier. 33.20, 25. and shall he break with his people? How then should he be Amen, the faithful and true witness Rev, 3.14? &c. Every man is a liar either by imposture, and so in purpose, or by impotency and so in the event deceiving those that rely upon him Psal. 62.9. But God is a God of truth, and without iniquity, just and right is he Deut. 32.4.

though it tarry wait for it ] This is the duty, wait: and because it is a very difficult duty (the Hebrews found it easier to bear evil, then to wait for the promised good Heb. 10.36.) therefore is the promise here not delivered only, but doubled, and trebled. It shall speak, it will come, it will surely come: nay doubled again for more surety; It shall not lie, it will not tarry. It is as if God had said, Do but wait, and you shall be delivered, you shall be delivered, you shall be delivered, you shall, you shall. Oh the Rhetoric of God! and oh the certainty of the promises!

It will not tarry ] sc. beyond the time appointed of God.

God's help seems long, because we are short. A short walk is a long journey to feeble knees. But that God tarries not beyond his appointed time, See Exod. 12.40, 41. at midnight were the first-born slain, because then exactly the 400 years were up. And Dan. 5.30. In that night was Belshazzar slain; because then exactly the 70. years were ended.

Verse 4. Behold his soul which is lifted up ] Ebulat, protuberat, which swelleth like a bubble, and breaketh thorough its own weakness: he that by unbelief or carnal security withdraweth from God, and confideth in the creature; seeking to shift and save himself some other way, as he is a proud presumptuous person, so let him know that,

his soul is not upright in him ] that is, it is very corrupt and crooked, stark naught: and God's soul can take no pleasure in him; but he will punish him as a runaway, as one that hath fled from his colors, forsaken his captain, revolted to the enemy Heb. 10.37, 38. Transfugas ubicunque inventi fuerint, quasi hosts interficere licet, was the old law of arms. What God will do to such, See Psal. 125.5.

but the just shall live by his faith ] This is an answer to those that would ask what shall we do till the vision speak? how shall we hold out till it come? till the seventy years of captivity be expired? The just shall live by faith saith He, and shall make a good living of it too: He shall live and be safe by the same faith, whereby he is just. He shall feed upon faith, as some read that Psal. 37.3. And whereas we find in those Apocryphal additions to Daniel, that Habakkuk brought a mess of pottage to that Prophet in the Lions den; as it seems to be but a Jewish fable, so the Jew that invented it, grounding his conceit upon this text, would express thus much, that as pottage (that succus benignus, as Keckerman calleth it) preserveth this natural life from perishing: so doth faiths acting upon the promises, and extracting nourishment from the same, maintain life spiritual: and thereby it was that Daniel stopped the mouths of the Lions, Heb. 11. How Habakkuk taketh out this his own lesson of living by faith, and not by sense, see chap. 3.17. Although the fig-tree shall not blossom, &c. ] See here the life of faith, in the fail of outward comforts, so true is that of Solomon, Prov. 2.7. The Lord layeth up sound wisdom for the righteous: When he is in greatest straits, then he hath such quietness, soundness, and presence of mind, as bears him up above all troubles: like as blown bladders do the body aloft all waters. Faith furnisheth him with strongest and most satisfying joys; such as the flames cannot dry up, nor rivers of blood drown: faith actuated upon the promises maketh the believer walk above the middle region of the air (as it were) in a continual serenity, as Enoch did: and sealeth him a double charter of privative, and positive privileges. See it set down 1 Cor. 3.21, 22, 23. Faith makes him live in the mouth of death, by strengthening him against the horrors of it Psal. 23.4. Rom. 8.38. Heb. 11.31. 1 Cor. 15.55, 56, 57. and by showing him heaven beyond it, Heb. 11.13. and therein freedom from all evil, fruition of all good.

Verse 5. Yea also because he transgresseth by wine ] Or, How. Much more because he is a a wine-bibber, perfidious, proud, neither keepeth at home, &c. These four faults the Prophet here layeth to the charge of the Babylonian, and there-hence inferreth for the comfort of the distressed captives, that his destruction cannot be far off: and therefore the just should mean-while, live by faith, and bear up under affliction. For if those that believe not the promises, but shift and shark for help and comfort elsewhere, shall smart for their unbelief, as verse. 4. where shall those appear that are here described? shall these bipedum nequissimi, worst of men escape by iniquity? Never think it. First, their drunkenness alone would undo them; as it did Amnon, Elah, Nabal, Belshazzar, Bonosus, &c. Aristotle saith, that double punishments are due to drunkards: first, for their drunkenness, and then for other sins committed in and by their drunkenness. Nebuchadnezzar (or, as some will have it, Belshazzar ) is here called wine, or, (by an ordinary ellipsis ) a man of wine: not only Meribibulus, but a deep and desperate drunkard, a very tundish (as Diotimus of Athens was called,) a hogshead, as young Cicero. No wonder therefore though he were all the rest that followeth. 1. Perfidious, to those that committed themselves to his trust, or made leagues with him, which he kept no longer then stood with his profit. 2. Proud, or Arrogant, Prov. 21.24. See Dan. 4.30. how he spreads his peacocks tail, and prides himself in it: his great wealth tumoured him up with great swealth. 3. He keepeth not at home ] Non habitabit, his own country will not contain him, but he encloseth all nations in his draw-net, chap. 1.15. 4. He enlargeth his desire as hell ] which hath its name in Hebrew, from its unsatiablenesse, Prov. 30.15, 16. and in Latin it is called Infernus ab inferendo, say some, from the devils continual carrying in souls thither, and yet it is not filled.

and is as death ] which is the end of all men, Eccles. 7.2. the way of all flesh, 1 King. 2.2. of all the earth, Josh. 23.14. the house appointed for all living, the great Congregation-house, Job 30.23.

and cannot be satisfied ] Lust is unsatisfiable, and whatsoever it getteth, is but as fuel to the fire. Ambition groweth as the Crocodile doth, as long as he liveth. It rideth without reins, and there is no hoe with it.

but gathereth unto him all nations, &c. ] All that he could come at; All Asia, and a great part of Africa; and could never have enough, till his mouth was filled with a spade full of mould. Therefore, he shall not keep home, (so some read the words above in this verse ) Ideo non manebit in habitaculo His kingdom shall not long continue, but after a few years be over-turned by the Persians: this golden head (as Daniel calleth the Babylonish Monarchy) held not up above 170 years, if we reckon from Merodach-Baladan the first founder, to Belshazzar, slain by cyrus, who translated the kingdom to the Persians, Dan. 5.

Verse 6. Shall not all these take up a parable against him? ] Shall not the Babylonian, who is now a terror, be ere long a scorn? shall he not inherit with ignominis, reproach?

and a taunting proverb against him ] Heb. An interpretation, and riddles: For example, Woe to him that increaseth that which is not his: that is both a proverb (because in many men's mouths) and an interpretation, because it is plain and perspicuous. But that which followeth is a riddle. That ladeth himself with thick clay. This Nut must be broken up, ere the kernel can be come at. See Judge. 7.15.

Woe to him that i • creaseth that which is not his ] Heb. Lo, lo. Some render it, Hoe, he that multip lieth not for himself, but fro another, sc. for the Medes and Persians, not Woe, but Hoe, a note of insulting, and upbraiding, answerable to the Latin Vah, Vah, tune ill es, &c. Ah sirrah, are you he that increaseth that which is not yours, &c. Euge, 〈 in non-Latin alphabet 〉 .

how long? ] This is the common complaint of the oppressed nations, groaning out their grievances, and longing for deliverance from those troublers of the world. Neither is this vsque quo in vain; for God is gracious: and may better style himself then the great Turk, Awlem Penawh, that is, The worlds refuge: the poor man's King, as James 4. of Scotland was called.

and to him that ladeth himself with thick clay ] With gold and silver, that guts and garbage of the earth; fitly called clay, because of the clogging and polluting property: and said to load people, as a sumpter-horse laden with treasure all day, but at night turned into a stinking stable, with his back full of gauls, and bruises. He that first called Riches, Bono, Goods, was mistaken; the Scripture calleth them, Thorns snares, thick clay, &c. a great burden to the owner, according to the proverb, Magna navis, magna cura, A great ship is a great care: and the lading oft proves no better then that which Captain Forbisher brought back with him, after his Voyage to discover the Straits, viz. a great quantity of stones, which he thought to be Minerals: from which, when there could be drawn neither gold nor silver, nor any other metal, they were cast forth to mend the high-ways. This was labor in vain, pressure to no purpose: and no less is theirs that heap up riches without right, Jer. 17.11. or, if by right means, yet set their hearts upon them, Psal. 62.10. still striving (as they say the toad doth) to die with as much earth in their mouths as may be; till at length their Never-enough, be quit with fire-enough in the bottom of hell. Nenessan the Lawyer was wont to say, He that will not venture his body, shall never be valiant: he that will not venture his soul, never rich. O curvae in terras animae, & coelestium inanes. Is it nothing to lose an immortal soul? to purchase an everlasting death? to sink into the bottomless lake under this thick clay.

Verse 7. Shall they not rise up suddenly that shall bite thee? ] Rent and tear thee, as hunting-dogs do the beast they pursue. See Isaiah 13.14, 21. Jer. 58. and 51. The interrogation here used, importeth both the certainty of the thing, and their security: as if no such thing could possibly befall them: Suddenly therefore, saith the Prophet, shalt thou be surprised, and spoiled by the Persians, when thy city Babylon is held impregnable, and boasteth of provision enough laid in for twenty years siege. Security is the certain Usher of destruction; as we see in Benhadad's army, and those Midianites, Judge. 7. and the Amalekites, 1 Sam. 30. and Pompeyes marching against Caesar; and the French at the battle of Agincourt: so confident they were of a victory, that they sent to our King Henry 5. who was then in the field against them, and gat the day, to know what ransom he would give, &c.

Verse 8. Because thou hast spoiled many nations ] God loves to retaliate (as hath before been oft observed) to spoil the spoilers, by a remnant of the people, by such as were of no note, and much unlikely to do such exploits. Thus he spoiled these Babylonians by Cyrus, and his Medes; the Persians, by Alexander and his Macedonians (whom they so slighted, that Darius in his proud Embassy to him, called him his servant, but himself the King of kings, and Cousin of the gods.) So the Roman Empire was miserably rent and torn by the Goths, Vandals, Huns, Lombards, people not before heard of: and the Greek Empire, by Turks, Tartars, Saracens, Scythians, &c. taht it might the better appear, haec non sine numine fieri, that it was the Lord's own doing: who often suffers his enemies, like Adonijah's guests, to feast and frollick in a jocund security and promise of continued prosperity: But at last, when they are at the height of their joys and hopes, he confounds all their devises, and lays them open to the scorn of the world, and the spoil of the remnant of the people whom they vilified.

because of men's blood ] Heb. bloods, every drop whereof had a tongue to cry to God for vengeance saying, Give them blood to drink, for they are worthy, Oh let not bloody and deceitful men live out half their days. That soldier can never answer it to God that hath not a good cause, and striketh not rather as a Justicer, then as a soldier.

and for the violence of the land ] Heb. of the earth, though principally of that land of desires the promised land, and the inhabitants thereof whom he that touched, touched the apple of God's eye, that little man in the eye that may not be meddled with Zach. 2.8.

of the city ] Jerusalem, called the city by an excellency, and by a better right then ever Rome was. See Lam. 1.1. and Jeremiah's elegie there over it, when captivated by these Chaldees.

Verse 9. We to him that coveteth an evil covetousness ] For there is a good covetousness (which few are guilty of) 1 Cor. 12.31. Covet earnestly the best gifts: And yet show I unto you a more excellent way: Covet earnestly the best graces, such as are faith, hope and charity, these better then gifts. A shop full of barrels enrich not, unless they be full of commodities. Gifts (as to heaven) are but the lumber of a Christian: 'tis grace makes him rich toward God, and of that he cannot be too covetous. But the covetousness of the Chaldeans here threatened and thundered against, was of another nature. It is called an evil covetousness, and hath its name in the Original of piercing or wounding, as Joel 2.8. and fitly, both in respect of a man's self 1 Tim. 6.10. and others Prov. 1.19. Am. 9.1. and here. Woe to such, and destruction too, as Hos. 7.13. The Lord to show his just indignation against Covetous persons smiteth his fists at them, as Balac did at Balaam Num. 24.10. See Ezek. 22.13. Behold, I have smitten mine hand at thy dishonest gain which thou hast made, and at thy blood which hath been in the midst of thee. Now lest people should object or conceive that those were but great words: and that the Lord would not do so as he said; or that they should deal well enough with Him: therefore it followeth verse 14. Can thine heart endure, or can thine hands be strong in the days that I shall deal with thee? I the Lord have spoken, and will do it,

to his house ] i. e. his family and posterity, which he intends to advance, but indeed undoes them, by leaving them a cursed hoard of ill-gotten goods: wherein they do them a greater displeasure then Joab, and Gehazi, did in leaving their children the leprosy for a legacy. Job speaketh chap. 15.34. as though the wicked, when they set up their houses by pilling and polling, by getting riches without right, did but make a stack of wood, and then comes a spark of God's wrath, and makes an end of all. As in another place, Brimstone, saith He, shall be scattered upon his habitation chap. 18.15. so that if the fire of God's displeasure do but light upon it, &c. Thus Dioclesian that cruel persecutor had his house wholly consumed with lightening, and a flame of fire that fell from heaven upon it, as Eusebius tells us. Add hereunto, that many times there comes a son that is as good with a fork, as his father was with a rake: as great a spend-all, as his father was a get-all.

that he may set his nest on high ] and there feather it at his pleasure (see Obad 4.) and secure his children, like as the Eagle builds on high, to save her young from the serpent that seeks to destroy them.

that he may be delivered from the power of evil ] which he hat cause to fear from others, to whom he hath been so injurious and oppressive. But how will he be hid or freed from the terrors of his own guilty conscience: well he may build cities with Cain, and set up high towers with Phocas, but what said the oracle to him? Though thou set up thy strong-holds as high as heaven, yet sin at the foundation thereof, will soon overturn all, and lay it level with the ground.

Verse 10. Thou hast consulted shame to thy house &c. ] Thou hast taken a wrong course both for thy house of the kingdom (so the Persians called the kings palace Dan. 4.27.) which shall be blown up: and for thine own private family and posterity: it is not all thy care, pains, plotting and practicing, that can preserve it from ignominy and utter ruin. God will turn thy glory into shame, and make thy name to rot and stink as putrefied flesh Prov. 10.7. and ver. 9. He that perverteth his ways shall be known. And when such a man is raked up in the dust, his evil courses shall be cast as dung in the faces of those whom he leaveth behind him. What fools then are Extortioners, Muckwormes and Cormorants, that live miserably and deal unjustly, opening the mouths of all to cry out upon their cr •• tinesse, covetousness and cruelty, and yet think to raise up their houses and advance their names, and adorn their children with glory and estimation?

by cutting off many people ] A poor glory it was to Sylla to have made such a merciless massacre at Athens: and after that, to have proscribed and slain 4700. citizens of Rome, as he caused it to be publicly recorded, videlicet ne memoria tam praeclarae rei dilueretur, saith mine Author. So for Julius Caesar to have been the death of a million of men, Mahomet the great Turk, of 800000. So for Stokesly bishop of London to boast upon his death-bed, that he had in his time brought to the fire fifty heretics, as he called them: or for the bloody Spaniards, that they have murdered fifty millions of Indians in 42. years, as Acosta the Jesuit testifieth.

and hast sinned against thy soul ] The worth whereof is incomparable, the loss irreparable, as Christ (who only went to the price of souls) telleth us Mat. 16.26. It was therefore no ill counfell that Francis Xaverius gave John 3. King of Portugal to meditate every day a quarter of an hour on that divine sentence, What shall it profit a man to win the world, and lose his soul? Neither was it any evil answer that Maximilian (King of Bohemia, afterwards Emperor) gave the Pope, who persuaded him to be a good Catholic with many promises of profits and preferments: the king answered, I thank your holiness: but my souls health is dearer to me then all the things in the world. This pleased not the Pope, who said that it was a Lutheran form of speech. and yet that of Lewis king of France about the year 1152. pleased him much worse, who cast his Bulls (whereby he required the fruits of vacancies of all Cathedral Churches of France) into the fire, saying, I had rather the Popes bulls should roast in the fire, then that my soul should fry in hell.

Verse 11. For the stone shall cry out of the wall, and the beam out of the timber shall answer it ] Here are woeful Antiphonies screech-owls of woe cry aloud from the beams of the oppressors chambers, and make most hideous noises in the ears of their consciences. So that although none other should dare to mute against them, or accuse them of wrong-dealing; yet their very houses built by rapine and blood shall testify against them: so shall other creatures that groan under their abuses Rom. 8.19, 20, 22. They seem all to say unto us those 3. words, saith Hugo, Accipe, Redde, Fuge; Accipe beneficium, Redde Officium, Fuge Supplicium.

Now if we hearken not to them but do the contrary, they shall be one day as so many swift witnesses against us.

and the beam out of the timber shall answer it ] Tignum e ligno respondet ei. ] An allusion to responsores, as in Quires and music: And perhaps the Prophet here tacitly taxeth the Babylonian luxury in keeping Quiristers and Musicians for their sinful delight. God, saith he, will fit you with other singsters shortly, that shall twit you by turns with your murders and ravages: for the stone shall cry out of the wall, Woe to him that buildeth a town with bloods: and the beam out of the timber shall answer it, And woe to him that stablisheth a city by iniquity.

Verse 12. Woe to him that buildeth a town with blood ] This seemeth to be the senseless creatures black Cantus (as they call it) chaunted out against the wrong-doer, by God's own appoinrment, cui obscura clarent, muta respondent, silentium confitetur, saith an Ancient,

The very beasts have a verdict to pass upon oppressors; as the dumb Ass did upon Balaam: yea the lifeless creatures shall ring a doleful knell of Woe and alas in their ears, and cry them guilty: as the earth did Cain, and the heaven did Phocas; and as the tignum e ligno doth here Nehuchadnezzar. His town of Babylon was built in blood by Seminamis who slew her husband, so was Rome by Romulus, so was Alexandria in Egypt by Alexander that great man-slayer, the founder of populous No, of whose Woe read Nah. 3.8, 10. with the Note. And for Alexander himself, he lay unburied thirty days together, neither did his bloody conquest above ground purchase him any title for an habitation under ground. The like befell our Conqueror William, who laid his foundation here upon fire-works: and was punished in his posterity for his depopulations at Newforrest, and elsewhere.

and stablisheth a city by iniquity ] That thinketh so to stablish it, but it proveth otherwise. Josephus telleth us that Nebuchadnezzar set three several walls of brick about his Babylon, one within another: but all would not do, when once God took it to do. Oppression is a bony sin Am. 5.12, 13.

Verse 13. Behold is it not of the Lord of hosts, that the people shall labor in the fire ] Labor in vain to quench the fire, wherewith Babylon shall be burnt, Jer. 51.58. Or have labored to no purpose in building that city, and enlarging that Empire, which now God will have down. Is it not evident, that they have lost oleum & operam, yea hazarded their own lives, as those do that st • ive against a flame. What profit hath he that laboreth for the wind Eccles. 5.16. much less he that laboreth in the fire, that devouring element. See Isaiah 33.14. Possibly he may besaved himself, yet so as by fire, but his work shall be burnt, that loss he shall suffer 1 Cor. 3.15. As they that seek after the Philosophers stone labor in the very fire to as little purpose as may be: for they must use so much gold, and spend so much gold, and then perhaps they can turn as much into gold by it, as they have spent in making of it. Hence One calls Alchymy A multiplying of something by nothing; Another, an Omne, Aliquid, Nihil. Another an art without art, never taught by Moses and Miriam, as some have doted, and delivered, that this was a piece of their Egyptian learning. But it is certain that those holy souls never either learned or taught any such laborious loss of time and money. Demetrius Phalereus complaineth of these Alchemists long agone not without indignation quod certis consumptis incertorum gratiâ, quae se capturos sperabant, non ceperunt, quod vero habebant abjecerint, that they cast away certainties for uncertainties, that they attained not what they hoped for, but cast away what they had. Julius Scaliger also Fornaculas ist as odi, saith He, odio plus quam Vatiniano. Sunt enim noctuae ad aucupia crumenarum. I cannot abide those fornaces: indeed they are pick-purses &c. know there is a true Alchymy called by some the Spagirick art, being in great use in physic. This I condemn not, so it be warily and wisely dealt in. But this by the way only. It seemed to some an impossible thing that Babylon should so suddenly be destroyed as was foretold verse. 7. It will be done certo, cito, penitùs, suddenly, surely, severely, saith the Prophet, for the Lord of Hosts hath undertaken the doing of it. Annon ecce à Domino exercituum? (so the Hebrew hath it by an emphatical Aposiopesis ) Is it not, (look you) of the Lord of Hosts? The people shall labor in the very fire,

the nations also shall weary themselves for very vanity ] Viz. in seeking to save Babylon, which by a divine decree is to be destroyed without remedy, Psa. 137.8. So is Rome that other Babylon Rev. 18.2. cito itidem casura, si vos essetis viri, said Petrarch long since. It would soon be down, would you but stand up as men. Neither shall the Jesuits (that ultimus diaboli crepitus ) be able to uphold it: there is a cold sweat upon all the limbs of Antichrist already.

Verse 14. For the earth shall be filled with the knowledge of the glory of the Lord &c. ] He shall make himself a glorious name among the nations of the earth, by executing vengeance upon Babylon, and so pleading the cause of his oppressed people (whom he seemed, during their captivity there to neglect) that men shall have cause to say, Verily there is a reward for the righteous: verily there is a God that judgeth in the earth, Psal. 58.11.

as the waters cover the sea ] the channel of the sea: that is plentifully, and abundantly, See a like promise, Isaiah 11.9. but to another purpose. That's a famous promise of the coming and kingdom of Christ: and so some Interpreters apply this. Wherein though they seem to be mistaken, considering the context: yet the Ancients rightly here-hence argued, that Christ would certainly come again to judgment, because many wicked men escape in this world without condign punishment, which then they shall be sure of, 2 Thes. 1.6, 9. Then all shall be set to right, though now they may seem less equally carried: and the reason of God's proceedings with men shall be cleared up, which now also we are bound to believe to be (sometimes secret, but) ever just. At the day of judgment we shall see an excellent harmony in this discord of things: and all obscure passages shall be made as plain to us, as if they were written with the most glittering Sun-beam, upon a wall of Crystal. Then shall this sweet promise have its full accomplishment. The earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea, in greatest abundance, and redundancy.

Verse 15. Woe unto him that giveth his neighbor drink ] The Babylonians (among other their flagitious practices afore-mentioned) were much addicted to drunkenness, as is recorded by Herodotus, Ctesias, and others. Their land was sick of drink, and would therefore spew them out: Themselves were men of wine, verse 5. (See the Note) and should therefore drink deep of the wine of God's fierce wrath. They drank to their neighbors, or companions, not in a way, either of courtesy, or charity, but purposely to intoxicate them, to make them drunk, that they might either deride them, or abuse them to filthy pleasure, or both: they buckt them with drink, and then laid them out to be sunn'd, and scorned, as Noah was by his grace • esse son. Therefore as he cursed Ham (though Scaliger excuse him) and it stuck to his posterity forever: so doth God here denounce a woe to drunkards, and so sets it on, as no creature shall ever be able to take it off.

that puttest thy bottle to him ] Not thy bowle only, but thy bottle, that he may drink, and be drunk, and spew, and fall, &c. Jer. 25.27. This is ordinarily practiced by our Roaring-boys, (as they will needs be called by a woeful prolepsis, Here for hereafter) in their Cyclopicall, 〈 in non-Latin alphabet 〉 . Either by persuasions, or threats, the bottle is set to the mouth, and must be emptied, ere it come thence. The civil, sober, and temperate man is urged, and it may be forced to swallow down long and needless draughts (as a horse doth a drench) by domineering drunkards, that they may see his nakedness, triumph over him, as laid up, or (as the new term is) satisfied. Their courses are here graphically, and in lively colors described by the holy Ghost; to set forth the hatefulness thereof, and how woeful will be the issue. There are that read the words thus. That puttest thine anger to him, thy fervor, and thy fury, viz. if he pledge thee not whole-ones, and drink not all the Outs, as they call them. Domitius, the father of Nero, slew Liberius, an honest Roman, because he refused to drink so much as he commanded him. Others read it, That puttest thy poison to him: and indeed, Ebrietas est blandus daemon, dulce venenum, suave peccatum, &c. Drunkenness is a fair-spoken devil, a pleasant poison, a sweet sin, which he that hath in him, hath not himself, and which he that runs into, runs not into a single sin, but is wholly turned into sin. How often, (saith a grave Divine) have I seen vermin sucking the drunkards blood, as fast as he, that of the grape, or mault, yet would he not leave his hold, or lose his draught? Gualther reads it, Conjungens fervorem tuum, Joyning thine heat, inflaming thyself, that thou mayest drink him under the board. This was great Alexanders sin, and ruin: so it was M. Anthony's, (who wrote a book of his abilities to drink down others) and before them both Darius's, as Athenaeus hath left recorded. How much better his successor Ahasuerus,, who made a law at his great feast, that every man should drink according to his pleasure, Esth. 1.8. So Minos, king of Crete ordered, that his subjects should not drink one to another, 〈 in non-Latin alphabet 〉 , unto drunkenness.

Among the old Germans, diem noctemque continuare potando, nulli probrum, saith Tacitus, It was no disgrace to drink night and day together. It is still the sin of that nation, as Gualther upon this text heavily complaineth; and it is grown to a proverb, the Drunken Dutch-man. Of them, the English, much commended for their sobriety, learned in the Netherland-wars, to drown themselves by immoderate drinking: and by drinking to others healths, to impair their own: so that in our days came forth the first restraint thereof by severity of laws, saith Camden: who yet, being so great an Antiquary, could not but know, that in the year 959. Edgar king of this land, made an Ordinance for putting pins in cups, that none should quasse whole ones.

And makest him drunk also ] Robbest him of himself, and layest a beast in his room. The same Hebrew word Zolel signifieth a drunkard and a vile person: filthy venomous creatures breed in those fennish grounds Ich 40.21. Behemoth lieth in them; which Gulielmus Parisiensis applieth to the Devil in drunken hearts: whereas in dry places, sober souls, he walketh about seeking rest but sindeth none Mat. 12.43. The very Heathen in hatred of this sin feigned that Cobali (an hurtful and pernicious kind of Devils) accompanied Bacchus: and that Acratus, or the intemperate Devil was their Captain. Seneca calleth it a voluntary madness, another a noon-day Devil, no more a night-walker, as once, 1 Thes. 5.7. The Lacedemonians punished it severely; so do the Turks at this day, pouring ladle-fuls of boiling lead down their throats sometimes: and at least bastinadoing of them on the bare feet, till they are disabled for walking in haste again to their conventicles of good-fellowship. Morat Bassa commanded a pipe to be thrust thorough the nose of a Turk, which was found taking Tobacco: and so in derision to be led about Constantinople. Let men shun this shameful sin; and be far from drawing others to it: for have they not sins enough of their own to answer for? Must they needs go to hell in company? Dives desired that his brethren and companions in sin, might not come to that place of torment. This he did, not out of any good will to them, but because he knew, if they were ever damned, he should be double-damned.

That thou mayest look on their nakedness ] Those parts that nature would have covered are called nakedness per Antiphrasin. To look on them with delight, is by some held a sin against Nature: the ground of their opinion is Gen. 3.7. To make men drunk for that purpose, is worse. But if for further abuse of their bodies to uncleanness, (as Attalus the Macedonian dealt by Pausanias a young Courtier, who afterwards slew King Philip, because he would not punish Attalus, for so doing) that's worst of all: and hath a woe, woe, woe, hanging at the heels of it.

Verse 16. Thou art filled with shame for glory ] Or, more with shame then with glory. That is thou shalt be filled shortly with ignominy for that glory wherein thou presently pridest thyself: thy drunkenness shall redound to thine utter disgrace, as it was to Darius, Alexander, Autoninus, Bonosus, Trajan (a good Emperor otherwise, but a drunkard, and a pederast, as Dio Cassius reporteth him.) Yea Cato, that most severe censurer of other men's manners; to whom it was sometime objected (how deservedly I know not) quod nocturnis potationibus indulgeret, that by night he would drink soundly. This is a blur to him, if true, and confutes that elogium given him by Paterculus, that he was omnibus humanis vitiis immunis, free from all vices, and as like virtue her self as might be. In Scripture, the drunkards style begins in lawlesnesse, proceeds in unprofitableness, ends in misery; and all sh • t up in that denomination of his pedigree, A son of Belial.

Drink thou also ] Since thou art so able at it (since thou hast so well deserved that infamous Epitaph of a certain drunkard.

Drink another while of the cup of shame and sorrow: take thy part of all manner of miseries Jer. 25.26. Obad. 16. Snares, fire and brimstone, and an horrible tempost shall one day be the portion of thy cup: For the righteous Lord loveth righteousness Psal. 11.6.7. Yea he loveth to retaliate and will therefore make these drunkards drink also: and those that made others drunk that they might look on their nakedness, to lie with their fore-skins uncovered to their perpetual reproach. Uncircumcision was a shameful spectacle indeed among that people.

The cup of the Lord's right hand shall be turned to thee ] Heb. turned about, or shall turn it self, quia rerum omnium vicissitudo: thy turn is now come to take off the dregs of God's cup of calamity Ier. 25.15. that hath eternity to the bottom.

And shameful spewing shall be on thy glory ] Kikalon a compound word, the vomit. of ignominy; a fit punishment for filthy drunkards, who break their heads as swine do their bellies, over-charge their stomachs as dogs do their gorges, and then disgorge themselves in a shameful sort, as Antonius did at Narbon amidst his guests at a feast: and as Eccius, Luther's great adversary, whom he merrily called Ieccius from his casting: as Tiberius was nicknamed Biberius.

shall be on thy glory ] The Hebrew word for glory, properly signifieth weightiness: as the word twice here used for shame, signifieth lightness: an elegant opposition, showing that whatsoever the Babylonians gloried in, and held themselves honorable for, should be lightly accounted of, and lie buried in the sheet of shame, as in a dung-hill of filthy vomit.

Verse 17. For the violence of Lebanon shall cover thee ] Here, for the comfort of God's people (which is the main scope of this prophesy) he repeateth the chief causes of Babylon's calamity: viz. her cruelty to Lebanon, that is, to all Judea (a part being put for the whole.) Or else he speaketh of the violence done to the Temple, which was built of the cedars of Lebanon; as was likewise the Temple of Diana at Ephesus made of Cedar-wood. The devil loves to be God's ape. This violence in firing the Temple, and desolating the country, shall cover thee all over, as a garment doth the body: yea, it shall be as the shirt, made for the murthering of Agamemnon, where the head had no issue out.

and the spoil of beasts which made them afraid ] Men are here called beasts, as the land, Lebanon: these were spoiled and terrified, these were murdered and massacred by the Chaldeans, who shall therefore be severely punished, and this written, as it were, over their heads, to signify for what they suffer. Because of men's blood, and for the violence of the land, of the city, and of all that dwell therein. See the Note on verse 8.

Vers. 18. What profiteth the graven image ] The Chaldees promised themselves much help against their enemies from their idols: and were ready to say, as that Roman Emperor Antoninus the Philosopher did, when he was to meet his enemy, Non sic deos coluimus ut ill nos vinceret. We have not so served the gods, as that he should overcome us. The Prophet here rejecteth their confidence, and layeth open their folly. See the like, Jer. 10.8, 14, 15. Zech. 10.2. Isaiah 44.16, 17, &c. Confer Jer. 51.47, 52. Ezek. 20.30, 32.

that the maker thereof hath graven it ] And can he hope for help from the work of his own hands? can the image give that to others, which it hath not for itself? In Henry the eights time, one Mr. Cotismore was accused of heresy, for saying, that Images were but Carpenters chips; and that when men go to offer to them, they did it to show their new gear. The men of Cockram, not pleased with their new Rood, quarrelled with the joyner, and refused to pay him: he complained to the Major of Doncaster, who gave them this counsel; Pay the poor man his money, and go your ways home, and look on it, and if it will not serve for a god, make no more ado, but clap a pair of horns on his head, and so he will make an excellent devil. This the Parishioners took well in worth: the poor man had his money, and diverse laughed well thereat: but so did not the Babylonish priests, saith Mr. Fox. Horace brings in Priapus, that ridiculous garden god, saying, thus,

He thought no otherwise of the Images of Jupiter, and the rest: but durst not say so, for fear of the people So that of him it might be said, as Augustine doth of Seneca, who wrote a book against superstitions, but colebat quod reprehendebat, agebat quod arguebat, quod culpabat, adorabat, he reproved them, but yet used them.

the molten image, and a teacher of lies ] Pictura falsa veritas est, saith One. It is but a shadow of the person that it representeth. God cannot be pictured, or expressed by any image. Images of Christ are not only defects, but also lies, saith the Homily against peril of idolatry, set forth in Queen Elizabeth's days. Irenaeus reproveth the Gnostics for carrying about the images of Christ, made in Pilate's time, after his own proportion, Lactantius saith, that there is no religion where there is an image. Varro had said the same long before him, as Austin reciteth him. Plutarch saith, it is sacrilege to worship by images, &c. and telleth us, that Numa forbad the Romans the use of images in temples; neither had they any for the first 170. years together, no more had the Persians, saith Strabo, nor the old Germans, saith Tacitus. The old Britones indeed had their idols, Portenta diabolica (so Gildas calleth them) pene numero Aegyptiaca vincentia, ugly for shape, and almost as many as the Egyptians for number. These all fell down together, when Christ was first known here (as they say the Egyptian idols did, when Christ with his parents fled thither, for fear of Herod ) but Antichrist soon set up others in their stead, and taught the people that they were Lay men's books. But if they be lying teachers, (as here they are called) they must be lying books too; and therefore not to be read by any that would receive the love of the truth, that they may be saved. Bern in Swisserland, was the first town, that after the Reformation, was purged of images; making a bone-fire of them, on an Ashwednesday. The like was done here in England, in King Edward 6. his reign, on that very day wherein the victory was gotten at Muscleborough in Scotland: and now I hope we are rid of them forever. The Turks will not endure them, no not upon their coins; because of the second Commandment: for they also do so honor Moses his writings, that they kiss any piece of Paper, wherein anything of his is written, and do exceedingly hate Papists for their abominable idolatry: as do likewise the Jews.

that the maker of his work trusteth therein ] Which he would never do, if not bewitched, and bereft of his right mind. To trust in a god of a man's own making, is a prodigious error, a stupendous stupidity.

to make dumb idols ] In the Hebrew there is an elegant Agnomination, Elilim illemim, speechless, No-gods, that give no answer to their suitours, and

Verse 19. Woe unto him that saith to the wood, Awake ] It is wood still, and yet he saith to it, Awake, Arise, &c. as if he would deny his own reason, and un-man himself. When Hezekiah saw that such was the venom of the Israelitish idolatry, that the brazen-Serpent stung worse then the fiery, he pulled it down, and in contempt called it Nehushtan, that is, a piece of brass, 2 King 18.4. Pagnins rendereth it, aenusum. Marinus, aeniculum, that is, parum quid aeris, a little piece of sorry brass. The Jews at this day say, that as long as they see the Preacher direct his speech and prayer to that little wooden crucifix, that standeth in the pulpit by him, to call it his Lord, and Savior, to kneel to it, to embrace it, to kiss it, to weep upon it, (as is the fashion of Italy) this is preaching sufficient for them: and persuadeth them more with the very sight of it to hate Christian religion, then any reason that the world can allege to love it. Woe therefore to those Popish Idolaters, because of offenses: destruction to them, that thus say to the wood, Awake, and to the dumb stone, Arise ] A prayer, fit to be prefer'd to God only, (as Psal. 35.23.) who giveth not his glory to any other, nor his honor to graven images. He that is the right object of men's prayers, must be omnipotent, omnipresent, omniscient, a God also in covenant with us, &c. Is any wood or stone so? Is it not inutile lignum a dead stock? Eben dumam, a dumb stone? Our English seems to come of the Hebrew.

It shall teach ] Dumb, and yet teach? Others read it questionwise, Ipse doceat? Can it teach? What better lesson can ye learn from it then a lie, as verse 18? Bid adieu to it therefore, as King Hen. 8. did to the Pope (if he had done so to Popery too, it had been better for him) in his Protestation against him. England is no more a babe, to be led and fed with lies—. Surely except God take away our right wits, not only the Popes authority shall be driven out forever, but his name also shortly shall be forgotten in England. We will from henceforth ask counsel of him and his when we list to be deceived, when we covet to be in error, when we desire to offend God, truth and honesty &c.

behold it is laid over with gold and silver ] q. d. Come and see, believe your own eyes at least, behold the matter, form, workmanship of this new-made god, and grow wiser. The Rood of Grace with all its trinkets, the blood of Hales (that notable impostor) was laid open at Paul's cross by Cromwell, and there viewed and torn in pieces by the people.

there is no breath at all in the midst of it ] No soul, not so much as that of a beast. O pulchrum caput, sed cerebrum non inest, said the ape (in the fable) coming once into a ca • verse shop. The best thing that an image can teach a man is, that itself is dumb and dead: and that the maker thereof cannot give life and breath to it, much less a deity.

Verse 20. But the Lord is in his holy Temple ] It is not enough to condemn superstitions: but we must know and serve the true God in a true manner. Tully wished that he could as easily find out the true religion, as disprove the false ones. Cambyses destroyed the Egyptian idols, rather in scorn of all religion, then hatred of idolatry. Lucian ieared the heathen-gods: and yet was an enemy to Christianity. Erasmus was no Papist, nor yet good Protestant. Henry the 8. despised the old religion, and yet envied the new. There are many (said He in Pa • liament) that are too busy with their new Sumpsimus: and others that dote too much upon their old Mumpsimus &c. Hence it is that the Prophet here to those dunghill-deities of the heathens, those dead idols, opposeth the living and only true God, Jehovah, saith he, is in his holy Temple: that Essentiator who hath his being of himself, and gives being to all things else 〈 in non-Latin alphabet 〉 as St. Paul elegantly expresseth it Act. 17.25. He is in his holy Temple, sc. in heaven by his power and glory and in his Church on earth by his grace and goodness. The use of which doctrine followeth.

let all the earth keep silence before him ] Heb. sc. or be still, all the earth &c. Reverentiae cause silete, Tremble at his judgments, trust in his promises, wait upon him in his ordinances, walk before him in obedience, speak not of him or to him, but as knowing your distance, your infancy. In speaking of God, our best eloquence is silence, saith Mr. Hooker. In speaking to him, quanta cum reverentia, quanto timore, quanta humilitate, accedere debet e palude sua procedens & repens vilis ranuncula, saith Bernard? with what reverence and godly fear, with what humility, should a poor small frog, creeping out of his mud, draw near unto this great God, before whom Angels appear with greatest self-abasements? what abhorrency then and self-annihilation can be sufficient to accompany our approaches to this great God of heaven? And how should the enemies of the Church stand in awe, and even quake before him, wriggling into their holes, as worms do, when it thundereth, and being all husht, as sheep are before the wolf, birds before the hawk, all the beasts of the field before the lion when he roareth.

CHAP. III.

Verse 1. A prayer of Habbakkuk the Prophet ] Habakkuk signifieth a Wrastler, that by closing striveth to get the better, as hath been before noted on chap. 1.1. To close with the adversary is the best way to supplant him, or to avoid the blow: so is running in to God, the way to escape him. The Prophet had heard God's speech and was afraid verse 2. He saw his wrath ready to break forth, and therefore gets in with him by this prayer. He knew that,

God suffereth himself oft to be overcome by the prayers of his people: and yieldeth much unto them, when most bitterly bent Mat. 24.20. he therefore sers shoulders and sides to work, and wrestle lustily in this chapter. He knew it was a Prophets work, to pray as well as preach: and between these two, to divide his time. God forbid (saith Samuei, who is reckoned the first of Prophets) that I should sin against the Lord in ceasing to pray for you: I will also teach you the good and right way 1 Sam. 12.23. So doth this Prophet: he both preferreth a prayer (the word, say some, signifieth such a prayer as is made by a Mediator before a judge; we have an advocate with the Father 1 John. 2.1.) and dedicated the same to the people, to be used by them in the time of the captivity: which yet they shamefully neglected to do, as Daniel acknowledgeth chap. 9.13. or if they did anything towards it, they merely sought themselves in it, and so lost their labor, Zech. 7.5. whereas had they prayed as here is prescribed, confessing their sins, and beseeching God not to deal with them after their deserts, but according to his ancient loving kindnesses that never fail, they might have found mercy. The Altar of incense stood against the Mercy-seat: and Rev. 9.13. the prayers of the Saints from the four corners of the earth sound and do great things in the world, make it ring. It was the speech of a learned man: If there be but one sigh come from a gracious heart, it fills the ears of God, so that God hears nothing else.

upon Sigionoth ] Vocabulum Musicum est, cujus ratio Hebraeis ignota, saith Buxtorf: it is a Musical term, the reason whereof is unknown to the Hebrew-Doctors at this day. Yet Rabbi Solomon (and with him the most Interpreters) rendereth it pro ignorantiis, for ignorances, or as touching his own and his people's errors; which the prophet here (convinced by God's former answer to his expostulation) confesseth with confusion of face. Ignorance surely is a blushfull sin; especially if affected and delighted in (as the Hebrew word seemeth to imply, confer Prov. 5.19. and 20.1.) Privative ignorance, though it do somewhat excuse a man ( sc. à tanto, not à toto, Luk 12.47.) yet is it a sin to be confessed and bewailed: for Christ died for the not-knowing of the people Heb. 9.7. and destruction is threatened pr • non-scientia, or lack of knowledge Hos. 4.7. But Calvin well observeth here, that the Prophet by begging pardon for i • norances, doth not omit his own and the people's more grievous sins: but showeth, that men must also be sensible of their lesser lapses, and cry out with David (after whose example this whole song is framed) Who can understand his errors (or ignorances unwitting and inconsiderate sins?) O cleanse thou me from secret faults. Psal. 19.12.

Verse 2. O Lard I have heard thy speech and was afraid ] Audivi auditionem tuam. I have heard (not thy fume, or thy report, as some render it, unless it be in the Prophet Esays sense, chap. 53.1. but) thy preceding discourse, in answer to my disceptation. I have heard that the Babylonians will come, and that my people must into captivity. This was no pleasant hearing: for we all naturally shrink in the shoulder, when called to carry the cross: but those that do what they should not, must look to hear and feel too, what they would not.

and was afraid ] Fear is constrictio cordis exsensu mali instantis, a passion of the soul shrinking in itself from some imminent evil. The wicked hear and jeer: or their fear driveth them from God, as it did guilty Adam. Contrarily, the godly tremble at God's judgments, whiles they hang in the threatenings: and draw nigh to him with entreaties of peace. In this fear of the Lord is strong confidence, and his children have a place of refuge, Prov. 14.26.

O Lord reviue thy work in the midst of the years ] i. e. Preserve alive thine Israel, that work of thine hands Isaiah. 45.11. together with thy work of grace in their hearts: keep that spark alive upon the sea of tribulations and temptations. The Angels (saith a Reverend man) are kept with much less care, charge, and power, then we: because they have no biasse, no weights of sin hung upon them &c. There is not so much of the glory of God (saith Another) in all his works of Creation and Providence, as in one gracious action that a Christian performeth.

in the midst of the years make known ] sc. thy power in perfecting thy glory, and not forsaking the work of thine own hands Psal. 138.8. It was Luther's usual prayer, Confirm, O God, in us, that thou hast wrought: and perfect the work that thou hast begun in us, to thy glory. So be it. So Q. Elisabeth, when prisoner at Woodstock, prayed thus: Look Lord upon the wounds of thine hands: and despise not the work of thine hands. Thou hast written me down in thy book of preservation with thine own hand: O read thine own hand-writing, and save me, &c. But what meant the Seventy here to translate, In the midst of two beasts: which whiles Ribera striveth to defend, he tells us a tale of the babe of Bethlehem, born in a stable, and laid in a manger betwixt two beasts, an ox and an asse. It may very well be, that the Church here prayeth for God's grace and favor, during the time of her captivity.

In wrath remember mercy ] In commotione irae: when thou art most moved against us, and hast as much ado to forbear killing of us, as thou hadst to forbear Moses, when thou mettest him in the Inn, then remember to show mercy, call to mind thy compassions which fail not. Look then upon us, and be merciful unto us, as thou usest to do unto those that love thy name, Psal. 119.132. The wicked are threatened with an evil, an only evil, without any mixture of mercy: this the Prophet here deprecateth, and beggeth mercy. Per miserere mei, tollitur iradei.

Verse 3. God came from Teman ] The Prophet alludeth to that of Moses in his Swan-like song Deut. 33.2. and alledgeth God's benefits of old, for his own and their present confirmation of faith: without which prayer would be to no purpose: hence effectual prayer is called the prayer of faith, Jam. 5.15. Faith is the foundation of prayer, and prayer is the fervency of faith. Whatsoever ye ask believing, ye shall receive, saith our Savior. Cast thy burden (or thy request ) upon the Lord saith David. To help us so to do, it is of singular use to consider what God hath done heretofore: for thou hast, thou wilt, is an ordinary medium of Scripture Logic, see Psal. 85.1, 2, 3, 4. There be six Hasts drawing in the next, Turn us again &c. ver. 4. See also 2 Cor. 1.10. God's Majesty & might when he gave the Law in Sinai, is here set forth, to show how easily he can, if he please, turn again the captivity of his people, as the Streams in the south.

And the holy One from mount Paran. Selah ] He that is Holiness itself (a title far too good for that man of sin, that Merum Scelus, the Pope, Philip the Faire of France did him right, in writing to him thus Sciat tua maxima Fatuitas &c. Be it known to your Foolishness, not to your Holiness) and that must be sanctified in righteousness Isaiah 5.16. mount Paran was contiguous to the mountains Sinai and Teman, otherwise called Seir for its roughness Deut. 33.2. Selah. This the Seventy make to be a musical notion, rendering it Diapsalma. It seemeth to import an asseveration of a thing so to be, and an admiration thereat. The Jews at this day use it in their prayers for Legnolam i. e. For ever, or Amen. It is probable, that the Singers of the Temple came to a Selah (which word is used 92 times in Scripture, and only in Psalms and Songs) they made a pause, that the hearers might stay their thoughts awhile upon the preceding matter, worthy of more then ordinary observation. Hence Tremellius and Junius express Selah by the adverbs Sum Maxim, Vehementissime, Excellenter. It was doubtless a singular mercy of God to his people of Israel, that he came from Teman &c. to speak with them from heaven: and there to give them right Judgments, and true Laws, good Statutes and Commandments, Neh. 9.13.14. This when he did.

His glory covered the Heavens and the Earth was full of his praise ] The Law was given in a most majestic manner (see Exod. 19.) partly to procure reverence to the doctrine of it, partly to set forth the nature and office of it, which is to terrify Offenders, and to drive them to Christ: and partly also to show that God hath power, and weapons enow, to defend those that keep his Law, and to punish such as would draw them off from their obedience thereunto. That's a pious meditation of a Reverend Writer, if the Law were thus given, how shall it be required? If such were the Proclamation of God's Statutes, what shall the Sessions be? I see and tremble at the resemblance. & c.

Verse 4. And his brightness was as the light ] The glory of the Lord was as a devouring fire on the top of the mountain. Exod. 24.17. the noon-day light, the Sun in his strength was nothing to this incomparable brightness, which was as the light, or as the Sun: s • e Job 31.26. and 37.20. Hence the Heathens called Apollo or the Sun Orus, (which is the word here used) Hence also the Greek 〈 in non-Latin alphabet 〉 to see.

He had 〈◊〉 coming out of his hand ] Or, bright beams out of his side, as the Sun hath: The 〈◊〉 the Lord are in every place Prov. 15.3. and every man before him is all 〈◊〉 Job 34.22. the whole world is to him as a Sea of glass, a clear transparent body, he shines and sees throw it. God's hand or side is said to be horned in the sense, that Moses his face was. Exod. 34.30.

And there was the hiding of his power ] Not the revealing of it, but velamen, symbolum, integumentum, the veil, the cover, such as God put over him when he shown Moses his glory. He could see but his back parts, and live: we need see no more, that we may live. God is invisible, incomprehensible, and dwelleth in light unapproachable. How little a thing doth man here understand of God, Job 26.14. the greatest part of that he knoweth, is but the least part of that he knoweth not. Surely as a weak eye is not able to behold the Sun, no nor the strongest eye without being dazzled: we cannot look upon it in rota, but only in radiis: so here we cannot see God in his Essence, but only in his effects, in his works and in his Word, where also we have but a show, but a shadow of him, we see but his train in the Temple as Isaiah: the holy Angels cover their faces with their wings as with a double scarfe before God's brightness, which would put out their eyes else • s. 6.3. see Psal. 104.2.1 Tim. 6.16.

Verse 5. Before him went the pestilence ) Dever the word signifieth such a disease, as cometh by a divine decree. So Hypocrites call the pestilence 〈 in non-Latin alphabet 〉 , because sext by God in a spiritual manner, a stroke of his own bare hand as it were. Here it is made one of his Apparitours or pursivants, sent before him to destroy the Canaanites, as it had done the Egyptians.

And burning coals went out at his feet ) Or, the carbuncle burning bile Deut. 32.24 The Vulgar translateth it the devil, Others 〈 in non-Latin alphabet 〉 a deadly inflammation, whereof good Oecolampadius died, and was lamented by Melancthon. But Luther very uncharitably (the best have their failings) wrote that he believed Oecolampadixm ignitis Satanae telis & hastis confossum, subitanea morte peri • sse, that Oecolampadius died suddenly, being stabbed to death with the fiery darts of the devil.

Verse 6. He stood and measured the earth ] Not Joshua but God brought his people into the promised land, and divided it amongst them, Psal. 78.55. Like as also he had divided the whole earth by bounds and borders to the several Nations Psal. 74.17. and doth still appoint men the bounds of their habitations Act. 17.26.

He beheld and drove asunder the Nations ] He did it with his looks, as it were: that is, with very little ado. Let the Lord but arise only, and his enemies shall be scattered, let him but frown, and they fall before him: If Augustus could frown to death Asinius Pollio: and Queen Elizabeth her chancellor Hatton, what shall we think of God's bended brows?

And the everlasting mountains were scattered ] i. e. those kingdoms of the Can • anites that were held firm and immovable as the mountains, yea rivetted as it were upon eternity, see Num. 13.21.31, 22. These were scattered, dissilierunt fell in pieces, and leapt this way and that way, as stones broken with a great hammer. God threshed these mountains, and beat them small, he made the hills as chasse Isaiah 41.15. No worldly height could stand before him. By mountains here some understand Kings and Princes, as by hills, those of inferior rank.

His ways are everlasting ) Heb. his walks or journeys, that is, his government of the world by his power and wisdom is perpetual, he never casteth off the care thereof: There are that refer the word his to the Canaanites, who had of old possessed the land without disturbance; But the former sense is the better.

Verse 7. I saw the Tents of Cushan ) King of Mesopotamia, who tyrannized over Israel eight years, after Joshua's death: God selling his people to him for naught, and not increasing his wealth by their price, Psal. 44.12. Judge. 3.8. But delivering them in the end by that valiant Othniel, who brought the tents of Cushan under affliction or vanity. Some render it propter iniquitatem, because of iniquity, and set this sense upon it: It was for sin that God sold his people into the hands of Cushan Riskathaijm, and yet afterwards sent them a Savior: why then should they now despair of a seasonable return out of captivity, though by their sins they have provoked the Lord to wrath: since if they return unto him and seek his favor, there is yet mercy with the Lord that he may be feared? Loe, this is the right use of histories: and this is our duty to make observations to ourselves, as did the Prophet here, I saw the tents of Cushan: I considered the thing that hath been, it is the same which shall be, and that which is done, is that which shall be done &c. Eccles. 1.9. Historiae fidae monitrices. Dicuntur 〈 in non-Latin alphabet 〉 .

And the curtains of the land of Midian did tremble ] Cortinae vel pelles &c. When by the sword of the Lord and of Gideon they were cut off and discomfited Judge. 7.7. &c.

Verse 8. Was the Lord displeased against the Rivers? ] As Xerxes, that brutish man, was against the Hellespont, for battering his bridge of boates, beating it and casting a pair of fetters into it? Was God thus angry against Jordan, and against the red-Sea? No such matter. If God seem angry at any time against the reasonless, or lifeless creatures, it is for a punishment of man's sin. But here his end and purpose was to show; that he did ride upon those horses and chariots (the rivers, and sea) for the salvation of his people. He did so when time was: and that he will do so again, when time shall serve, this question in the text shows, that there is no question to be made of it.

Verse 9. Thy bow was made quite naked ] sc. Out of the case. He meaneth, thy power was clearly manifested, and powerfully exerted against the nations above mentioned: so that all men might see plainly, that thou wert that man of war, Exod. 15.3. which shootest thine arrows at a certainty, and never missest thine enemies, thy but-mark. See Job 16.12.

according to the oaths of the tribes, even thy word ] i. e. according to thy promises to thy people, confirmed with oaths, even those sure mercies of David, or assured to David. Some render it, according to the oaths, those props of thy word. His word is sure and sufficient of itself: but, for our better settlement, and as a prop to our faith, He hath bound it with oaths: that by two immutable things, in which it was impossible for God to lie, we might have strong consolation, Heb. 6.18. For now we may say with Solomon, For thy words sake, nay more, For thine oaths sake, and according to thine own heart hast thou done all this, 2 Sam. 7.18, 21. Thy love moved thee to make promise, yea, to give oath: and now thy truth bindeth thee to perform. All thy paths to thy people now are mercy and truth, Psal. 25.10. not mercy only, but mercy and truth: not by a providence only, but by virtue of a promise, ratified with an oath: This is sweet indeed; this deserves a Selah ] to be set to it.

thou didst cleave the earth with rivers ] Exod. 17.6. Psal. 78.15, 16. Deut. 8.15. Neh. 9.15. This cleaving the hard Rock, and setting it abroach, this turning of the flint into a fountain, Psal. 114.8. was a work of Omnipotency, and is therefore so much celebrated. It maketh much to the miracle, that the earth was cleft with rivers: this importeth both the plenty and the perennity thereof: for the Rock, that is, the river out of the rock followed them, 1 Cor. 10.4. lest in that dry and barren wilderness they should perish for want of water. The same God also who had given his people petram aquatilem, gave them pluviam escatilem, (as Tertullian phraseth it) Manna from heaven, Quails in great abundance, and never was Prince better served in his greatest pomp. He also defended them from the fiery serpents, and delivered them from a thousand other deaths, and dangers: all which mercies are here implied, though one only be instanced: and all to ascertain the Saints how much God setteth by them, and what he will yet do for them, as occasion requireth. As he made the world at first, that he might communicate and impart himself to his Elect: so for their sakes doth he still preserve and govern it, ordering the worlds disorders by an over-ruling power, for his own glory, and their eternal good.

Verse 10. The mountains saw thee, and they trembled ] sc. At the promulgation of the Law, Exod. 19.17. Psal. 114.4, 6. when God came with ten thousand of his Saints, Deut. 33.2. and so terrible was the earth-quake, that it wrought an heart-quake, even in Moses himself, Heb. 12.21. It is the office of the Law to do so: and happy is he, who terrified, and thunder-struck by the threats thereof, runs to Christ for refuge, as to One who is able to save to the utmost them that come unto God by him, Heb. 9.25. Some take mountains metaphorically, for the Mighties of the earth, and read it thus. The mountains saw thee, and they grieved. See Num. 22.3. Josh. 2.9, 10, 11

The over-flowing of the water passed by ] the inundation of Jordan passed into the dead-sea, the lower part of it, I mean: like as the upper stood, and rose up upon an heap, Josh. 3.16. being bounded and barred up by the Almighty power of God.

the deep uttered his voice; and lifted up his hands on high ] i. e. summo consensis suffragatus est, &c. It voiced, and voted for God's judgments; helping forward the execution thereof.

Verse 11. The Sun and Moon stood still in their habitation ] viz. In the days of Joshua, and upon his prayer, chap. 10.12, 13. whereupon One crieth out, O admirabilem piarum precum vim ac potentiam quibus etiam coelestia cedunt, &c. O the admirable power of prayer, that worketh wonders in heaven! and oh the heroical faith of Joshua, the trophees whereof he set in the very orbs of heaven.

at the light of thine arrows, they went ] By these shining arrows, and glittering spears, some understand that terrible lightening, mixed with that horrible hail, Josh. 10.11. with Exod. 9.23. and then it is figura plane poetica, a Poetical expression: for the poets call lightening 〈 in non-Latin alphabet 〉 , Joves arrow. See the like Psal. 18.14. The huge hail-stones were God's glittering spears, wherewith he slaughtered his enemies. Others suppose, that these things are meant of the arms and weapons of the Israelites, called God's arrows and spears, because used at his command, and ordered by him. This sense Gualther liketh better, as most comfortable to Christian warriors, who fight the Lord's battles.

Verse 12. Thou didst march thorough the land in indignation ] Heb. Thou didst walk in pomp, as a Conqueror, thorough the land, sc. of Canaan, in contempt of the opposite forces, treading upon the neeks of thine enemies, Josh. 10.24.

thou didst thresh the heathen in anger ] See Amos 1.3. Mic. 4.13. God, by the hands of Joshua, did all this. The most of the old inhabitants were destroyed. Some few fled into Africa, and left written upon a pillar for a monument to posterity; We are Phoenicians, that fled from the face of Joshua the son of Nave.

Verse 13. Thou wentest forth for the salvation of thy people ] q. d. Thou wast Generalissimo in • our expeditions, in the days of the Judges, who therefore were so successful. How could they be otherwise, when God came with them into the field? If Q. Elizabeth could take for her Motto, Cui adhaereo, praest, He to whom I adhere, prevaileth, how much more may Almighty God say as much?

even for salvation with thine anointed ] i. e. with David, 1 Sam. 16.12, 13. 2 Sam. 5.3, 16. and 19.22. and 22.51. Psal. 20.7. a lively type of Christ, that Messiah the Prince, the mystery of which promised Savior, the ancient Jew-Doctors confessed to be contained in this text, It is not altogether unlikely, that the Prophet might intend here to point at Jesus Christ, when he saith, for salvation (Jeshang, whence Jesus) for thine anointed, or thy Christ. There are that read the words in the Future-tense, thus: Thou shalt go forth for the salvation of thy people, sc. when Messiah that great Sospitator cometh: thou shalt wound the head of the wicked, sc. of the Devil, Rom. 16.20. Thou shalt make naked the foundation of his kingdom, unto the neck. Selah: thou shalt utterly destroy sin, death, and hell. A remarkable mercy indeed, a mystery of greatest concernment, and most worthy to be considered. Gualther carries the sense this way: and yet addeth, that if any please to refer the words to the history of the Old Testament, they must be understood of those tyrants that persecuted the true Church, and whom God for Christ's sake subdued and subverted, together with their kingdoms.

Verse 14. Thou didst strike thorough with his staves, the heads of his villages [Heb. thou didst pierce, or bore thorough, as with an awger, with his staves (a Metaphor from shepherdy, according to that, Psal. 23.3. thy rod and thy staff, &c.) or, with his tribes (the 〈 in non-Latin alphabet 〉 ) that entered the land of promise: with these men, or with these weapons, though never so unlikely, thou diddest by the hand of David, wound the hairy scalp of thine enemies, those Pagans and persecutors: and much more wi •• , by the Son of David, subdue Satan and his Complices.

they came out as a whirl-wind to scatter me ] Heb. they tempested, they raised an hurly-burly, being turbulent spirits, as the devil is, to disperse me, as the dust of the mountains is scattered before a whirl-wind.

their rejoicing was as to devour the poor ] i. e, Poor me, they devoured in secret, as if God had been nothing aware of their doings: and this was their exultation, or rejoicing: they took pleasure in their cruelty, and promised themselves impunity.

Verse 15. Thou diddest walk thorough the sea &c. ] q. d. Shall they thus prevail by iniquity? and did they carry the ball upon the foot till they had gotten the goal? Hath ever any waxed fierce against God, and prospered, Job. 9.4? I trow, not. Thou that of old didd'st walk through the red sea, didst tread it, or, foot it, and that most swiftly, as if thou hadst had thy change of horses.

thorough the heap of great waters ] which thou laid'st on heaps for thy people's sake, so that, instead of being swallowed up, they were preserved thereby: Thou Lord, I say, hast many times since, (when all hope failed) opened a fair way for thy servants to escape out of greatest dangers: and so I trust thou wile again, when they most stand in need of thine heavenly help. Cum res est in acie novaculae &c. God will be seen of his in the Mount.

Verse 16. When I heard, my belly trembled &c. ] Heard what? That speech of thine, verse. 3. whereunto the Prophet now returneth (after a long digression for the people's support and comfort; Digressions in divine discourses are not always and absolutely unlawful. God sometimes draweth aside the doctrine, to satisfy some soul which the preacher knows not: and, sparingly used, it quickeneth attention.) O Lord I have heard thy speech (touching Israel's captivity, chap. 1. and after that, the Chaldeans calamity, chap. 2.) and was afraid verse 2. Neither was this a slight or sudden pang, and soon put over: but such as soaked to the very roots, so that my belly, or my heart in my belly trembled; See Prov. 20.27.

my lips quivered ] through want of natural heat, which in this fright was gone inward to succor the heart: as soldiers upon the approach of an enemy run into the castle.

at the voice ] at the dreadful denunciations of judgments.

rottenness entered into my bones ] Poetico more ex signis describit, saith Gualther. The Prophet, in manner of a Poet, describeth his great fear, by the gracious effects and signs thereof in his body.

that I might rest in the day of trouble ] This was the fruit of his holy fear of God's imminent judgments, and that contrition of spirit that followed thereupon: viz. that both He, and all that took part with him in those pious practices of sensibleness and self-abasement, should have peace with God, and be able to call their souls to rest in the evil day.

when he cometh up &c. ] i. e. The Chaldean spoiler.

he will invade them with his troops ] Or, cut them in pieces. And that this was done, See 2 King. 25. and the book of Lamentations throughout. Howbeit in judgment God remembereth mercy, as the Prophet had prayed: for besides the favor that the Jews found at Babylon by means of Daniel and others, Cyrus having taken that city gave commandment, that no Jews, or any that spake the Syrian tongue should be hurt, as Xenophon relateth: and after this he gave them free leave to return home.

Verse 17. Although the fig tree shall not blossom ] Here the Prophet showeth a well settled and a sedate mind indeed: that he had attained, and by prayer waded unto a blessed composedness and Sabbath of spirit, such as the cock on the dunghill meddled not with, neither knoweth the worth of: it being the most precious and peerless jewel that ever the heart of man came acquainted with. It hat been before noted, that the Prophet here taketh out his own lesson of living by faith in the fail of outward comforts. Origen's teaching and living were said to be both alike: Habakkuks were so. Divinity is practical: If ye know these things, happy are ye if ye do them: As lessons of Music must be practiced, and a copy not read only, but imitated: so is it here. It is a blushful thing quando dicta factis erubescant, as Tertullian hath it; when men's lives put their words to the blush, when Sanctiores sunt aures plebis quàm corda sacerdotum, there are more heavenly doctrines in the people's cares, then ever were in the preachers heart, as Hilary hath it: when (as One said of Erasmus his Enchiridion) there is more holiness in an Authors book, then in his bosom:

Aristotle requireth in a Teacher, that he show himself a pattern of his own rules: and it is a good thing to teach (saith Ignatius, 〈 in non-Latin alphabet 〉 if thou practice the same that thou teachest. That is an excellent commendation indeed that is given to a late eminent Divine amongst us, that his life was but one continued Commentary upon his doctrine: and an exemplary sermon consisting of living words, or of words translated into works. The just shall live by his faith, saith Habakkuk: and that I do so, it shall well appear by my living upon God, when I have nothing else to subsist with; by believing him upon his bare word, and that against sense in things invisible, and against reason in things incredible.

Although the fig tree &c.. q d. Let war come on, and with war famine; as it befell Jerusalem at the last siege in the days of Zedekiah, 2 King. 25.3. Ier. 52.6. Lam. 2.11, 12. there was no relief left for the people, the enemy had eaten up all, as Joel 2. and made clean work, so that faithless men were woe-begone, and ready to run mad for the sight of their eyes Deut. 28.24. with 51. and to devour their own fingers, as Pope Boniface 8. did, when shut up close prisoner in St. Angelo and sorely straitened.

Verse 18. Yet I will rejoice in the Lord, I will joy in the God of my salvation ] This joy of the Lord was the Prophets strength, and kept his head above all waters of affliction. So it was David's at the sack of Ziklag 1 Sam. 30.6. when Saul at the same time for want of it ran first to the witch, and thence to the swords point. A Good man hath God for his portion: and if any occasion of discontent or trouble befall him, he retireth into his Counting-house, and there seeth himself so well stored with unloosable graces and invaluable privileges, that he cannot be greatly moved Psal. 62.2. His soul in greatest straights can magnify the Lord, and his spirit rejoice in God his Savior. Disquieted he may be sometimes for a season, till he hath recollected and better bethought himself, we are staggering saith the Apostle, but not wholly sticking 2 Cor. 4.8. for not the evenest weights but at their first putting into the balance do somewhat sway both parts thereof, not without some show of inequality, which yet after some little motion do settle themselves in a meet poise and posture.

Verse 19. The Lord God is my strength ] And hence his joy of saith, and ability to bear up under pressures of afflictions as a man that is well lined within, and hath abundance of good blood and fresh spirits, can endure to go with less cloths then another &c.

And he will make my feet like hinds feet ] As these do swiftly and suddenly run up to the top of inaccessible rocks, so shall I quickly escape out of trouble, and walk upon mine high places again in the holy land: Yea as Jacob after he had conversed with God at Bethel, lift up his feet and went lustily on his way to Padan-Aram, so shall I go lightly on my long journey to heaven; and, having my soul suppled with the oil of spiritual joy, I shall find it made more lith, nimble and ready to every good work.

to the chief-musitian on my stringed instruments ] This is David-like indeed, as in the whole prayer or long he resembleth that sweet singer of Israel: and the verse hath caused a cloud. Euthymius saith of David, that he was Primi regis & linguae & cor & calamus, the tongue, heart, and pen of almighty God. In the primitive times, happy was he held that could repeat aliquid Davidicum, anything of David's doings. Our king Alfred translated the Psalter himself into his own Saxon tongue. Andromicus the Greek Emperor made it his manual, his Vade-mcum. It appeareth by the contexture of this whole chapter, that the Prophet Habakkuk was well versed in the Psalms, which is a sweet field and Rosary of promises, a Summary of the Old Testament saith Luther: the good souls Soliloquie, saith Another; wherein are Amulets of comfort more pleasant then the pools of Heshbon, more glorious then the tower of Lebanon, more redolent then the oil of Aaron, more fructifying then the dew of Hermon &c. Most worthy to be laid up in that Persian casket embroidered with gold and pearl which Alexander reserved for Homers Iliads. Our Prophet as he partly imitated, and partly transcribed them in this Canticle, yea in this verse ( Confer Psalm. 18.33, 34.) So he concludeth as David many times beginneth, To the chief-chaunter or Music-master, or To him that excelleth, sc: in the art of singing and playing on Instruments, those holy Levites whose charge it was 1 Chron. 9.33. and for whom he doubted not but God would afford and provide new matter of Psalmody, by compassing his people about with songs of deliverance, Selah Psal. 32.7.

CHAP. I.

Verse 1. T HE word of the Lord which came unto Zephaniah ] which is (by interpretation) God's Secretary, or Hidden-one, Psal. 27.5. and 83.3. Or, as Jerome and some others will have it, God's watchman Ezek. 3.2. and 33.7. A fit name for a Prophet.

the son of Cushi, the son of Gedaliah &c. ] These were, if not Prophets, (as the Jew-Doctors make them) yet men famous in the Church: as were Alexander and Rufus, though they be but mentioned and no more, Mark 15.21.

in the days of Josiah ] who rained one and thirty years, but being in his minority, began not to reform religion, much corrupted in the days of his idolatrous father Amon, till the eighteenth year of his reign, 2 King. 22.1. and 23.22. whether before or after the Reformation, the word of the Lord came unto Zephaniah, Interpreters agree not. Jeremiah (his contemporary) began not to prophecy till the thirteenth year of Josiah 's reign Ier. 1.1, 2. at what time, (viz. in his twelfth year) he had begun to reform with a great deal of zeal, 2 Chron. 34.3. but with all he met with a great deal of opposition from the Princes and people who had been woefully hardened and habituated in their idolatry under Manasseh and Amon, and therefore with much difficulty drawn off. Zephaniah and Jeremiah were singular helps no doubt, to that peerless king in his zealous undertakings for God. But why he should send to Huldah the Prophetess, rather then to either of them 2 King. 22.13. what other reason can be given but that she dwelt in the College at Jerusalem, and so was next at hand? And why He went up against Pharaoh Necho, and sent not first to any Prophet to ask their advise, what can we say but this, that sometimes both grace and wit are asleep in the holiest and wariest breasts? and that the best of God's Saints may be sometimes miscarried by their passion, to their cost?

Verse 2. I will utterly consume all things from off the land ] Exordium plane tragicum A tragical beginning of a terrible sermon. Hard knots must have hard wedges; hard hearts, heavy menaces: yea handfuls of hell-fire must be cast into the faces of such, that they may awake out of the snare of the devil, by whom they are held captive at his pleasure. 2 Tim. 2.26. It is in the Hebrew, gathering I will gither all things &c. q. d. g. I will pack up, I will take mine own, and begone. Converram & convasabo omnia, I will sweep away all by the besom of my wrath, and leave a clean land behind me, for the sins of those that dwell therein. The doubling of this denunciation Colligendo Colligam importeth the certainty, verity and vehemency thereof.

Saith the Lord ] Dictumm Jehovae. You may believe it therefore: for every word of his is sure, and cannot be broken John 10.35. may not be slighted or shifted off Heb. 12.25.

Verse 3. I will consume man and beast ] Heb. I will gather (as verse 2.) them, and cast them away as they do the sweepings of the house. See the word used in this sense, Psal. 26.9. Gather not my soul with sinners &c. God gathereth his people for a better purpose: both while they are alive, Psal. 27.10. and when they die, Isaiah 57.1 The righteous is taken away (Heb. gathered ) from the evil to come: as a Shepherd gathereth his sheep when a storm is coming: or as a master of a family doth his jewels, when his house is on fire. But as for the wicked, they are gathered too, but it is for slaughter, as beasts in a pound, malefactors in a prison: and at the last day the tares shall be gathered and bundled up together for hells Furnace, Mat. 13, 41.42.

I will consume the fouls of the heaven ] Made for man's use, to be to him for food, Gen. 9.2. for physic and for delight, as companions of his life: hence it is threatened as a judgment to him to loose them Ier. 4.25. and 10. and here.

An the fishes of the Sea ] Made likewise for man's use to feed him, Num. 11.5.22. Luke 24.42. hence the latin piscis of pasco to feed, and the Hebrew Berechah for a fishpoole: the word signifieth a blessing Gen. 12.2. with Neh. 2.14. Now the Lord here threateneth destruction to beasts, birds, and fishes, not by way of Hyperbole, as the Rabbin's dreams: but because in common calamities, in warlike tumults, and when God will destroy a people indeed, the beasts also are killed up, the fowls hunted away, the fish-pools wasted, &c. Let those that will not believe this, look into Illyricum, Thracia, Macedonia, Greece, and divers parts of Turkey, laid utterly desolate and empty both of men and other creatures. Jerome upon this text, and likewise upon Hos. 4. affirmeth the same of his native country, wasted so with War, ut, praeter coelum & coenum, & crescentes vipres & condensa sylvarum, cuncta perierint, that besides air and earth, and briars, and forests, all was destroyed. And that we may not wonder at this severity of God, hear what the same Father saith elsewhere of his ungracious countrymen: In mea patria de us Ven er est, & in d • em vivitur, & sanctior est ill qui ditior; In my country their belly is their god, their glory is in their shame, they mind earthly things: and so their end hath been destruction, and utter desolation, as Phil. 3.19. Gualthers Note here is very good: herein we may observe, saith he, the judgment of God and his wonderful providence: that whereas we see in populous places, rivers and pools to abound with fish, woods and fields, with birds and beasts, though they be continually caught, and carried away: yet where there want men to make use of them, there are few or none to be found. For as they were all made for man, so when men are consumed, they also are consumed, as is here threatened. Non ita temere fieri putemus, &c. Let God's hand herein be acknowledged, and his anger appeased by faith in Christ Jesus and repentance from dead works, that our land may be sowed with the seed of men and of beasts.

And the stumbling-blocks with the wicked ] Those Balaam's blocks, those moments and monuments of idolatry, that so much offend God, and cause offense and ruin to those that worship them, (as Eucherius interpreteth it) who are here called wicked, with an accent, and by a specialty.

And I will cut off man from off the land ] Even the better sort of men too, who shall be wrapped up together with the wicked in the common calamity. The good figs as well as the bad are packed to Babylon; but with this difference that God will there set his eyes upon the good for good. Ier. 24.6. as the corn is cut down as well as the weeds; but for better purpose.

Saith the Lord ] who hath spoke it twice that you may once well observe it, and lay it to heart.

Verse 4. I will also stretch out mine hand upon Judah] To whom I have so long stretched out my hand in vain to reclaim them. Isaiah 65.2. Prov. 1.25. If God do but put forth his hand to afflict, as Satan solicited him to do against Job, chap. 1.11. and 2.5. who can abide it? but if he stretch it out as here, woe be to those that must feel the weight of it. His hand is a mighty hand. 1. Pet. 1.6. the same that spannes the heavens, and holds the earth as a very little thing Isaiah. 40. Lord, saith David (who had felt it in part) who knoweth the power of thine anger? Even according to thy fear, so is thy wrath. q. d. Let a man fear thee never so much, he is sure to feel thee much more who falleth under the stroke of thine heavy hand. Oh keep out of his fingers, who can crush us to death before the moth, Job. 4.19.

And upon all the inhabitants of Jerusalem ] who are therefore worse then others because they should be better: and shall fare the worse for their external privileges wherein they glory.

And I will cut off the remnant of Baal from this place ] That which remained since Josia's reformation 2 King. 23.3.4.5. saith Diodate shall a Nation be born at once Isaiah 66.8.?

And the name of the Chemarims ) Baals chimney-chaplaines, They are translated idolatrous priests, 1 Chron. 23.5. But because we find them here mentioned as distinct from the Priests, therefore many Expositores hold that they were certain Ministers of their idolatry different from the priests; such as the Monks are among the Papists. The vulgar rendereth it Aedituos Underlings to the other Priests: Elias in Tijby saith they were such as were shut up in cloisters, Chemarim Atrati thy are called, either from their black garments, or because they were smutched with burning incense, or from the brand-marks they had superstitiously set upon their bodies, or because of their pretended fiery zeal and fervency in their religion, such as are the Saorisici Seraphici among the Papists, who falsely and foolishly call them, the Lights of the World; sc. to light them into utter darkness.

Verse 5. And them that worship the host of heaven upon the house tops ] Called elsewhere the Queen of heaven, the constellations and heavenly bodies: whom they thought to worship so much the more acceptably, if in an open place, and on high, in the very sight of the stars. Observent ista qui hodie Astrologiam judiciariam prositentur, saith Gualther, Let those amongst us observe this, who profess judiciary Astrology: for these worship the stars no less then did the heathens of old, and do openly bring in Heathenism again; whiles (first) they call the stars by the names of those heathenish deities, that ought to be abolished: and next, they subject to those stars all events of things, yea man himself as touching all his manners and fortunes, which the Scripture affirmeth to depend upon the eternal providence of God alone. This is intolerable impiety and they that fall into it, shall not escape the just judgment of God.

And them that worship, and that swear by the Lord (or to the Lord consecrating themselves as by oath to his service) and that swear by Malcham ] that is, by their King, as the Egyptians did of old, Gen. 42.15. The Spaniards at this day, in the pride of their Monarchy are grown also to swear by the life of their King. There are a sort of mongrell Christians in the East called Melchites, as one would say Of the Kings Religion, because they resolved to do as Melech the King commanded them, though it were to make a mixture of religions, as these in the text would, and as our late Modelatours Sancta Clara, and others, of whom one said well, that they had made a pretty show, had there been no Bible, to tell us, that the jealous and just God hateth and plagueth halting betwixt two, lukewarmness and neutrality in religion, all dow-baked duties, speckled birds, plowing with an Ox and an Ass, mingled seeds linsey-wolsey garments Lev. 19.19. Upon which text the Douay Doctors note is, Here all participation with heretics and schismatiks is forbidden. But by Malch •• most understaud here an Idol of the Ammonites, otherwise called Mosec • served in Tophet near to Jerusalem, and in the mount of Olives, called therefore the mount of corruption 2 King. 23.13. Which God could not but see, as 〈◊〉 he looked out of the Sanctuary. These worshippers of Malcham would not utterly renounce the true God, but they would set up others with him as partners: this would not be endured. Such were of old the Samaritans among the Jews, the Ebionites among the Christians, the Papists at this day, who swear by God and Saints, and pray to God and his Saints, and commit themselves to them (together with God) as their Tutelars and Patrons.

Verse 6. And them that are turned back from the Lord ] Not gross idolaters, but yet treacherous backsliders, that fall off from their former forwardness, that turn from the holy Commandment, 2 Pet. 2.21. that depart à post Dominum, from after the Lord, as the Hebrew here hath it, Apostates, those worst of men, that do not only not fulfill after the Lord, as Calch, but utterly forsake him. An heavy judgment awaiteth such. God shall lead them forth with the workers of iniquity, &c.

and those that have not sought the Lord, nor inquired after him ] diligently sought him, Heb. 11.6. zealously inquired after him, as after a lost jewel, Jer. 29.13. God will visit for unzealousnesse; and curse those that do his work carelessly, cursorily, in a perfunctory, formal, bedulling way.

Verse 7. Hold thy peace at the presence of the Lord God ] When his hand is upon thy back, let thy hand be on thy mouth. Chat not against him, murmur not at his menaces, but stand mute before him. He is the Lord God, Three in One, and One in Three: thou art also always in his presence, which thou canst not flee from them, Psal. 139. therefore see Hab. 2.20. with the Note and the rather because God stands over thee with his judgments.

for the day of the Lord is at hand ] wherein he will powerfully declare himself to be a God that cannot lie, and that his wrath is quo diuturnior eo minacior, the longer in coming the heavier it lights. This was soon after fulfilled in the death of their good king Josiah, with whom died all the peace and prosperity of that people: and Judea often changed her masters, but not her miseries, till at length she was carried captive to Babylon.

For the Lord hath prepared a sacrifice ] That is, a bloody slaughter of you, by the cruel Chaldees, who shall sacrifice you, that have so much gloried in the multitude of your sacrifices: and God shall glorify himself as much now in your just destruction, as ever he did in your forefathers commendable devotion.

he hath bid his guests ] The Babylonians, and (after they have filled themselves) the birds, and beasts, as Rev. 19.17, 18. so that ye shall have sepulturam insepultam, a gravelesse burial.

Verse 8. And it shall come to pass in the day of the Lord's sacrifice ] Or, good cheer: for at their sacrifices they used to feast their friends: and here the Lord is providing dainties for his guests; viz. the flesh of Princes, gallants, courtiers, verse. 9. merchants, 11. who use to eat the fat, and drink the sweet, nourishing their hearts as in a day of slaughter: and now also for a day of slaughter: when the beasts shall tear their flesh, and the birds bare their bones.

that I will punish the Princes and the Kings children ] Who might seem to be safest of any, and farthest off from danger: but God's hand can easily reach them, and shall do with the first, because their faults fly fast abroad upon those two wings of Example and Scandal. See this threatening fulfilled in Josiah's sons (those degenerate plants, Heroum filii noxae. ) Jehoahaz ambitiously step into his fathers throne before his elder brother, and was soon after carried down to Egypt, and there slain. Jehoiakim the elder brother succeeded him: but rebelling against the king of Babylon, he was carried captive, and dying by the way, was buried with the burial of an asse, being cast out to be torn by birds and beasts, according to this prophesy. Jeconiah came after, and was likewise carried into captivity: but because he hearkened to Jeremiah, persuading him to yield, and to go into voluntary banishment, he had some good days toward his latter end, Jer. 52.31, 32. Lastly Zedekiah, another son of Josiah, was made king; who as he was worse then the former, so he sped worse. See Ier. 39.6, 7. potentes potenter torquebantur.

and all such as are clothed with strange apparel ] Those gallants, that imitated in their raiment those whom they most inclined to; some the Egyptians, others the Babylonians. A vanity not known in England, they say, till the wars in Holland. And (as ex malis moribus bonae leges ) then first were great ruffes, with huge wide sets, and cloaks reaching almost to the ankles, no less uncomely then costly, restrained by Proclamation. Now, what so common with our fashionmongers (against whom this is a stinging and a flaming text) then to be clothed with strange apparel, a la mode de France especially, and other Popish countries. But what saith One, Borrow not (fashions) of the Egyptians: if you do, you may get their biles and botches: of the Polonians, lest you get the plica Polonica in your hairy scalps: of the French, lest the lues Gallica befall you. Those that affected the Babylonian habit, were sent captives to Babylon, Ezek. 23.15. and those proud Dames (whose wardrobe is inventoried, Isaiah 3.16. &c.) were a cause that the mighty men fell in battle, ver. 25.26. Seneca complaineth, that many in his time were more solicitous of their attire, then of their good behavior; and that they had rather the Common-wealth should be troubled, then their locks, and set looks. And doth not our age abound with such fantastical Cincinnatuli.

Verse 9. In the same day also will I punish all those that leap on the threshold ] i. e. Great men's officers, who by an absolute power went into other men's houses, and to whom no doors were shut, saith Mr. Diodate. These leap upon the threshold, that is, with great impudency, and insolency, they invade and spoil other men's houses, and do what they list,, like so many Lurdaines, or Lord-danes: neither dare any question, or control them. Loe such things were done in good Josiah's days, without his consent, or so much as knowledge: for none might be suffered to come to him with a complaint; all ways being shut up by those great Ones about him, whose houses were by that means filled with violence and deceit ] that is, with those ill-gotten goods, got by wrench and wile from the right, but unrelieved possessors, through the might and slight of those unconscionable under-Officers.

Verse 10. There shall be the noise of a cry from the fish-gate ] called also the firstgate, Zach. 14.10. whereat the Chaldeans entered, and caused a great hubbub, as in such a case is usual.

and an howling from the second ] Called by the Chaldee Paraphrast, the bird-gate: there was also one called the horse-gate, Jer. 31.40. Some understand the text, not of any gate, but of the second part of the city: for there was the upper town, and the lower town, (whence Jerusalem is of the dual number ) and the tower of David, on the hill of Zion. Others, of the College where Huldad dwelt, 2 King. 22.14. a school of learning, as the Chaldee interpreteth it, and called Mishneh. as you would say, a place of repetition, or of catechizing the younger sort; with whom nothing sticks but what is repeated to them over and over, as the knife goeth over the whetstone. Shanan & Shanah repetire, sicut in acuendo. See Deut. 6.7.

and a great crashing (or shivering, Heb. shebher ) from the hills ] Gareb and Goath, Jer. 31.39. and the rest that were round about Jerusalem, Psal. 125.2. The Prophets scope is to show that all places shall be full of tumult and out-cry, upon the approach of the enemy. They that would not listen to the sweet voice of God inciting and enticing them to repentance, have now their ears filled with hideous and horrid notes, and noises.

Verse 11. Howl ye inhabitants of Maktesh ] Or, of the mortar, or of the low and hollow place, of the base-town, where corn was brayed in mortars, before Mills were in use. These are here called upon to turn their laughter to mourning, and their joy into heaviness, to weep and howl for the evils that shall come upon them, Jam. 4.9. and 5.1. but especially for their sins, the cause of those miseries: for God's judgments upon sinners are feathered from themselves: as a fowl shot with an arrow feathered from her own body.

for all the merchant-people are cut down ] The merchant-men were wont to furnish the mortar-men, such as dealt in corn, spicery, and the like. These shall be cut down, as being more like Canaanites (a people devoted to destruction) then Israelites, a people saved by the Lord, the shield of their help, and the sword of their excellency. Deut. 33.29. See Hos. 12.8. with the Note. He is a merchant, the balances of deceit are in his hand, he loveth to oppress. See Amos 8, 5, 6. Mic. 6.10, 11, 12. Merchandise well managed, is of great use to Kingdoms and States, for many reasons. 1. For descrying the counsels and strength of other Nations. 2. For procuring the love and friendship of foreign Princes and people. 3. for exchanging of commodities: for non omnis fert omnia tellus. 4. for gaining experience of many and great matters: this caused Thales, Hippocrates, and Solon to exercise merchandise. 5. It occasioned the building of many famous cities. Massilia for one, as Plutarch writeth. Nevertheless this honorable profession is much abused by those whom Nahum calleth cankerworms chap. 3.16. for their covetousness luxury, oppression, bringing in unnecessary wares (that emasculate and dissolve men's spirits) and heretical books that undo their souls; and lastly for their carrying out the wealth of their country to strangers, yea to enemies sometimes. Hence they are justly cut down by God, and are to be ordered by the Magistrate according to Lev. 19.35, 36. Deut. 25. Ezek. 45.9, 10, 11, 12.

all they that bear silver are cut off ] The rich traders that had marsupia plena, and carried money in great burdens, these shall be also cut off or silenced, have nothing to say for themselves why they should not be destroyed with the rest, as those that have been involuti argento as the vulgar translation hath it here, so wrapped up in their money, and affected to it, as that it hath rather possessed them, then they it. Cor habent in aere non in athere, their heart goeth after their covetousness Ezek. 33.31. Here they are called Portatores argenti silver-carriers, sumpter-horses, laden with thick clay. Silver is that which the basest element yieldeth, the most savage Indians get, servile apprentices work, Midianitish Camels carry, miserable muck-worms admire, covetous Jews swallow, unthristy Ruffians spend &c. It is to be wondered (saith One) that treading upon these minerals, we cannot contemn them. They lie furthest from heaven: and the best of them are in India furthest from the Church: and yet how many doth money make to run quick to the devil on an errand, and pays them home for their pains?

Verse 12. I will search Jerusalem with candles ] which yet he needs not do, since the darkness hideth not from him, but the night shineth as the day: the darkness and the light are to him alike, Psal, 139.12. Confer Job 34.22. Ier. 23.24. Deo obscura lucent, muta respondent, silentium confitetur, Night will convert itself into noon before God, and silence become a speaking evidence. His eyes also are a flaming fire, that needs no outward light, but sees by sending out a ray &c. but when Jerusalem is threatened to be searched with lig • ts, the meaning is, that it shall be set all upon a light fire, and the inhabitants ferretted out of their lurking-holes, their Princes and potentates pulled out of privies and sepulchers by the pursuing enemy, as Jerome out of Josephus here affirmeth they once were. Besides that, they shall be brought to a particular and punctual account for their sins: God will be very exact and accurate with them that way; setting all their evil deeds in order before their eyes Psal. 50.21. and bringing wrath upon them to the utmost 1 Thes. 2.16. This is fearful Psal. 130.3. and shall be fulfilled especially at the last day, when wicked men shall give an account minutatim of all their Atheistical thoughts Psal. 14.1. ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him Jude 15. with the whole world flaming about their ears 2 Pet. 3.7, 10, 12. 1 Cor 4.5. 2 Thes. 1.8.

and punish the men that are settled on their lees ] Coagulati curded or thickened, congealed and condensed: that are habituated and hardened in their evil practices, that have got a sward, nay a hoof upon their hearts; that have brawny breasts, and horny heart-strings; that stick stiffly in the mire of their sins as Moab Ier. 48.11. and, being deeply drowned in the world, are desperately divorced from God, whom they basely fancy to be a God of clouts, one that howere he speak big words, yet will do neither good nor hurt.

that say in their hearts ] As that sapless fellow doth Psal. 14.1. Some set their mouths against heaven, and shame not to utter their reasonings and resolutions of this kind. These are Epicuri de gregiporci: such as was Lucretius, Diageras, Herace with his

Let the Jews believe a Providence: not I &c. saith that profane Poet. But behold here were Jews yea and that in good Josiah 's days, that said in their hearts (those feculent hearts of theirs, full of dregs and dross.)

the Lord will not do good, neither will he do evil ]

Of such practical Atheists that say in their hearts there is no God, and live thereafter, there are great store even amongst us: of such dust-heaps we may find in every corner. And when men are once arrived at this Terra del Fuogo this desperate degree of Atheism, what wonder though they run riot in all sinful licentiousness.

Verse 13. Therefore their goods shall become a booty ] Their evil-gotten goods ver. 9.11. (for a proof of my providence which they blushed not to deny) shall be carried away by the Chaldees, to their unmedicinable sorrow and heartbreake.

and their houses a desolation ] because built in blood. See Nah. 2.11, 12.

they shall also build houses but not inhabit them &c. ] Ex lege mutuatur minas. That they might the more regard his words, The Pophet makes use of the menaces of the Law Deut. 28.30.39. whereof the Prophets were Interpreters: applying, as here, the general doctrine thereof to the people of their times. To rebuke or exhort men in good words, in God's own words, is the readiest way to prevail with them: unless they be Lucifugae scripturarum (as Tertullian saith of the Marcionites and Valentinians) which yet will take hold of them howsoever Zech. 1.6.

Verse 14. The great day of the Lord is near, it is near ] It is the day of the Lord, that fatal day appointed by him to ruin the nation: for with him it is all one whether it be done against a nation, or against a man only Job 34.29. Next, it is his great day; because therein the great God will set himself to do great matters: How much more at the day of judgment called also a great day Rev. 6.17. and 16.14.

This great day is near, yea very near, it hasteth greatly ] it hath wings and wind under those wings, as Zech. 5.9. it will be upon men ere they are aware: neither will anything more hasten it then their security, and fearelesnesse. Think the same of the last day which cannot but be at hand, and then the transgressors shall be destroyed together: the end of the wicked shall be cut off Psal. 37.38.

even the voice of the day of the Lord ] Methinks I hear it.

Jerome speaketh thus of himself, whether I eat, or drink, or sleep, methinks I hear that last trump sounding these words in mine ears, Arise ye dead and come to judgment. A very necessary meditation.

the mighty man shall cry there bitterly ] How much more the turba imbellis, the weak and cowardly? they shall take up a loud lamentation, and cry with the breaking of their loins.

Verse 15. That day is a day of wrath, a day of trouble, and distress &c. ] By this Synathroismos or heap of words, the Prophet would affray and arrouse these dead and dedolent sinners, settled upon their lees, so wedded and wedg'd to their wicked practices, that nothing can sunder them, but an extraordinary touch from the hand of heaven. See Joel 2.1, 2, 3. and Amos 5.18, 19.20. with the Notes, and confider what the terror of the Lord's last day will be.

Verse 16. A day of the trumpet ] with its horrid Taratantara and alarm ] not of those that shout and praise God, neither with a noise of joy and trumph as Num. 23.21. Psal. 47.5. Ezra 3.11.12. but of those that shout with broken sounds in the day of battle, as Amos 1.14. in classico with a vocifciation, and horrible howling, such as the Turks at this day make, when they storm a city.

against the fenced cities and against the high-towers ] wherein ye trust, but in vain. These high-towers were built at the corners of the walls. Hence the Hebrew text here hath it, Against the high-corners. Great men and such as bear up the weight of the common-wealth are sometimes called by this name 1 Sam. 14.38. Draw ye near hither all ye chief of the people: Heb. All ye corners. See the like Zach. 10.4. Judge. 20.2. Neither men nor means were ever true to those that trusted them. Our help is in the Name of the Lord, that strong tower whereto the righteous run and are safe Prov. 18.10.

Verse 17. And I will bring distress upon men that they shall walk like blind men ] The Dutch have a Proverb, God puts out the eyes of him whom he intendeth to destroy: i. e. he besotts and infatuates them they shall be consilij & auxilij inopes: in rebus liquidis aqua baerebit, they grope for the wall like the blind, they grope as if they had none eyes, they stumble at noon-day as in the night, they are in desolate places as dead men, Isaiah. 59.10. This was long before threatened Deut. 28.28, 29.

because they have sinned against the Lord ] Sin is the mother of misery. See my Love-tokens pag. 111, 112. &c.

and their blood shall be poured out as dust ] Then which nothing is more vile and abject, the enemy shall make no more of spilling their blood, then of sprinkling a little dust.

and their flesh as dung ] spread upon the land to manure it. The Hebrew word for flesh here may seem to signify worms-meat. Our bodies are no better, why then do we pamper and prink them up?

Verse 18. Neither their silver nor their gold shall be able to deliver them in the day of the Lord's wrath ] We were not redeemed with corruptible things as silver and gold 1 Pet. 1.18. Money hath drowned many a soul 1 Tim. 6. delivered none. See Prov. 11.4. with the Note, Isaiah 13, 17. Ezek. 17.19. It is righteousness and not riches that delivereth from death Prov. 10.2. Money can neither pacify God, nor sill the conscience, nor stop the enemies mouth, but inflame them rather with an unsatisfiable desire of enjoying all, as Rome did the Gauls, and Cyprus the Romans: and as the pearls, usually cast out with the flood, and gathered at the ebb, drew Caesar's affection for the conquest of Britain.

but the whole land shall be devoured by the fire of his jealousy ] The sins of God's people are not only disobediences but treacheries, because of the covenant. God is thereby provoked to jealousy which is cruel as the grave, or hard as hell; the coals thereof are coals of fire which hath a most vehement flame. Cant. 8.6. the wore signifies the consuming flame of God.

for he shall make even a speedy riddance of all them that dwell in the land ] Swept clean by God with the beesom of destruction: so that the land was desolate after them Zech. 7.14. Affliction rose not up the second time, Nah. 1.9. See the Notes there, and learn to give God the glory of his severity against sin.

CHAP. II.

Verse 1. GAther yourselves together, yea together ) Excut ite vos, iterumque excutite. Fan yourselves, yea fan yourselves. The precept is doubled, as it is likewise Num. 3.40. and 2 Cor. 13.5. to show the necessity of our doing it, as also the utility if well done, and lastly our crossnesse and averseness thereunto, together with God's exceeding great desire that it should be thoroughly done for our greatest good. Grievous things he had threatened in the former chapter: all which to prevent, he here prescribeth them a course of self-examination, and thereupon sound conversion: so true is that of an ancient Ideo minatur Deus ut non puniat, God doth therefore threaten that he may not punish. It is as if God should thus say, Behold thou art in danger of destruction; is it not therefore high time to search, yea to be serious and exact in the scrutiny? to gather thy dispersed wits together, to summon the sobriety of thy senses before the bar of thy best judgment? to consider and consult what is fit to be done in this case? to have thine eyes in thine head, with Solomon's wise man Eccles. 2.14? Yea to have thine eyes like the windows in Solomon's Temples, broad inward 1 King. 6.4. Men's minds are naturally as ill set as their eyes: they turn neither of them inward. Lamiae -like they are sharp sighted abroad to discern other men's faults: but blind at home to take notice of their own. Nature shows no sin: what is our iniquity or our sin, said those in Jeremy when wrath was even breaking out upon them Jer. 16.10? so Hos, 12.8. Men deal with their souls as some do with their bodies; who, when their beauty is decayed, they desire to hide it from themselves by false glasses, and from others by painting: so their sins, from themselves by false glosses, and from others by excuses. But he that thus hideth his sins cannot prosper, Prov. 28.13. he must not look for gains his prosperity 3 Joh. 2. but for further hardness of heart, Prov. 28.14. and horror of conscience Psal. 32.3. For God will not scarfe men's bones before they are set, nor lap up their sores before they are searched. Wherefore Search you, search you O Nation, &c. Search yourselves to the quick, sift you to the branne, lay your hands upon your hearts, thrust them deep into your bosoms with Moses, so shall you take them out again leprous as snow Exod. 4.6. Commune with your consciences and be still, or make a pause. Psal. 4.4. lay a peremptory charge upon them to be true to you, and to do their office impartially, in laying open how many transgressions are wrapped up in your sins, Levite. 16.21. in bringing them all forth to you, as they in Ezra brought forth the vessels of the Sanctuary, by number and by w • ight, in their circumstances and aggravations. Why should God say unto thee of thy sins,, as once Samuel did to Jesse of his sons, Are these all thy children? Conscience, if not charged to the contrary, and well watched, will either lie to thee, as Gehazi did to his Master: or at least subtract a part of thy sins, as Ananias and Sapphira did a part of the price. Search therefore, and follow your work close, that ye may say with Ephraim Jer. 31.19. After that I was made known to myself, I repented, and with David, I examined my ways, and finding all out of order, I turned my feet to my testimonies, Psal. 119.59.

O nation not desired ] As not desirable: having nothing of worth in thee wherefore any should be found of thee, or seek any further after thee, Daniel was a man of desires, chap. 9.23. David a man after God's own heart. Moses fair to God, Acts 7.20. The Saints are the desired ones of all Nations, as some read that text Hag. 2.7. The precious sons of Zion comparable (not to silver only, as the word here used importeth, but) to sine gold, Lam. 4.2. As for the wicked, they are all dross, Ezek 22.18, 19. and God doth so little desire them, as that he putteth them away, or maketh them to cease as dross, Psal. 119.119. and commandeth others to do the like by them, Prov. 25.4, 5. Some take the words in the active sense, and render them, O n • tion not desirous: viz. to search thy ways and turn again to me. Thou that hast no mind to be dealing with thyself, or to draw nigh to me, but hadst as leife be knocked on the head, as do either: Gens vacua desiderio. O nation void of any good desires. Whereas tota Christiani hominis vita sanctum desiderium est, the whole life of a good Christian is one continuate desire after God, his kingdom, and the righteousness thereof. Mat. 6.33. he followeth after it Prov. 21.21. as an Apprentice followeth his trade, though he be not his craftsmaster. Some faint desires, luskish longings, short-winded wishes may be found in a wicked man; but they rise not up to the full height of well-knit resolution for God. Like they are to Meteors that are carried above the earth, but not united to the Element of fire: therefore they fall and return to their first principles: like ice which melteth in the day, and hardeneth again in the night: like the sluggard in his bed, that puts out his arm to rise, and then pulls it in again. See Psal. 78.34.38.

Verse 2. Before the decree bring forth ] The decree is great-bellied, and will shortly bring forth, if not prevented. There is an execution towards: and if course be not timeously taken, ye are like to pay, not the debt only, but charges and damages: Look to it quickly before the decree &c. Here are three cautionary Befores, as there are four comfortable Yets to be read Zach. 1.17. God yet offers them mercy as Alezander did those he warred against, whiles the lamp burned: and as Tamerlane, whiles the white flag was hanged out. See Ier. 18.7.8.

Before the day pass as the chaff ] Before that day of the Lord that is near, very near, chap. 1. Verse 14.15. Passe upon you, and ye become as chaff before the wind, as the dust of the mountains before the whirlwind. O fan you, fan you: or else God will fan you after another fashion: search you, or he will soon search you with candles, chap 1.12. gather yourselves together, or he will gather your souls with sinners, and your lives with bloody men, Psal. 26.9. would men but judge themselves, God would not judge them, 1 Cor. 11.31. did they but see their sins to confession, they should never see them to their confusion Prov. 28.13. would they but meet God, as Abigail did David, they might disarm his indignation. Saving a little pains in this case, doubleth it: and the best that can come of negligence is repentance. It is better that we should try ourselves, then that he should try us in his furnace of temptation, or other affliction. Do it therefore before the day pass as the chaff, or before the chaff or stubble pass in that day, pass before the wind wherewith God shall winnow you, who would not winnow yourselves. The scholar that will not scan his own verses, shall find that his master will scan them to his cost. And the tradesman that will not cast up his books, shall have his books to cast up him at length.

Before the fierce anger of the Lord come upon you ] As a mighty torrent of fire, such as you are never able to avoid or abide. Abused mercy turneth into fury: neither will God suffer his patience to stand still for a sinning stock. Twice in a breath these hypocrites are here told what to trust unto, for more surety.

Verse 3. seek ye the Lord all ye meek of the earth ] Here the prophet turneth himself to the better sort: for upon those hypocritical halters afore mentioned he had but lost his sweet words; he did but wash a blackmore. We read not in Scripture of any hypocrites conversion, and what wonder? for whereas after sin, conversion is left as a means to cure all other sinners, what means to recover him who hath converted conversion it self into sin? This made our Savior say to his Disciples concerning the Pharisees those cankered hypocrites, Let them alone, Mat. 15.14 and himself weary of wasting words upon them called to the multitude and said. here ye and understand, verse 10. In like sort this Prophet here, Seek ye the Lord:, for it is past time of day with them to seek him: therefore they shall go with their flocks, and their herds to seek the Lord, but they shall not find him: he hath withdrawn himself from them. Hos. 5.6. Concerning seeking the Lord see the Note on Am. 5.6.8.

All ye meek of the earth ] This is the character, the distinctive note of a true Christian: who as he is sure to be afflicted ( affliction and meekness grow both upon the same root in the holy tongue) so by affliction he is meekened and mortified, his flesh is crucified with the affections and lusts: and so he is fitted to seek the Lord, to lie at his feet and say, speak Lord, for thy servant heareth. The e meek and lowly ones are they whom God will teach Psal. 25.9. beautify Psal. 149.4. solace Isai 29.19. and 61.1. save, God will save the humble person. Job. 22.29. Now meekness and humility are a pair of twin-sisters, never asunder. See how they go coupled, Mat. 11.29. and the Seventy render this text, all the lowly of the earth, that are as low as th earth, in your own eyes and esteem.

Which have wrought his judgment ] i.e. have been doing at it, qui fecistis praecepta etsi non perfecistis who aim at perfection though ye cannot attain to it, who think upon his Commandments to do them, having respect to them all, and wishing well to the work, Psal. 118.5, 6. which God graciously accepteth as a working his judgment and yet would have you to abound more and more. Wherefore,

Seek righteousness, seek meekness ] i. e. further measures of holiness, and degrees of grace. Let him that is holy be holy still, let him persevere, grow, and advance forward toward the high prize proposed unto him taking for his motto that of Charles 5. Plus ultra further yet, perfecting holiness in the fear of God, 2 Cor. 7. 1. So 1. Tim. 6.11. But thou O man of God, (that is, O godly man, as the life of God is put for a godly life, Eph. 4.18. see 2 Kings 4.9.) fly these things (what things? heterodoxies. ver. 3, 4, 5. and love of money ver. 9, 10.) And follow after (Gr. persecute, pursue alacriter & acriter ) righteousness, this is the totum hominis Ecles. 12.13. the bonum hominis Mic. 7.8. and by way of distribution comprehendeth (as to God) godliness and faith, (as to men) love, patience, meekness.

It may be ye shall be hid in the day of the Lord's wrath ] possibly ye may, probably ye shall be; pardon of sin ye shall be sure of; mitigation also of sorrow, if not prevention: saved ye shall be, or more gently handled, or so inwardly calmed, that ye shall be able to call your souls to rest, when others are at their wits ends. You shall be safe under the covert of God's wings, and in the hollow of his hand: when others that are without God in the world, shall be as a naked man in a storm, an unarmed man in the field, or as a ship at Sea without anchor, subject to dash and split against rocks, and quick sands.

Verse 4. For Gaza shall be forsaken and Askelon &c.) Here is dainty Rhetoric in the Original. This Prophet was (as Quintilian saith a good Orator ought to be) Vir bonus, dicendi peritus, a good man, and a master of speech. The Hebrew tongue seemeth to have been in the prime and flourish when Isaiah, Micah, and Zephaniah prophesied, like as the Latin was about Tullius time. The Philistines are here threatened, for a terror to the impenitent Jews, who should taste of the same whip, and for the comfort of the Godly, who should be hid when these their enemies should be utterly destroyed. Gaza was so forsaken, according to its Prophesy, that it was therehence called Gaza the desert: Askelon according to its name became ignis ignominia the reproach of the fire that wasted it, and (as a merciless element) laid it desolate. Ashdod (called in the New Testament Azotus Act. 8.) shall also (according to its Etymon ) be wasted with fire, and her inhabitants driven into a far country as Captives at high noon, when the Sun (in those hot climates especially) is most parching and scorching: they shall be driven out with all the disadvantage that may be.

And Ekron shall be rooted out ] Ekron was the place where Beelzebub the Prince of Devils had his throne. The Poets put it for hell. Flectere si nequeo superos, Acheronta movebo. Threatened it is therefore here (not without an elegancy that cannot be englished) with utter extirpation The grand-devil had nested and nestled himself as near the holy land as might be: but he shall not long rest there, the Hebrew child will disquiet the great Pan: &e.

Verse 5. Woe to the Inhabitants of the sea coast ] These were the Philistines: they lay between the Jews and the Sea: God having so disposed of it, that his people might not have much commerce with foreign nations nor learn their manners. Into havens and maritime towns there is usually a conflux of vices, like as there is of waters into the Sea: witness Tyre and Sidon, Corinth, Carthage, Capernaum, &c. Hence that proverb maritimi mores: and that censure of such people littorales duri, horridi, immanes, latrociniis dedicit omnium denique pessimi, Those that dwell by the Sea-side are usually ill-conditioned, fierce, cruel, thievish, and the worst of men. These Philistines were no better, and are therefore here put under a woe, and threatened with utter destruction.

The nation of the Cherethites ] i. e. Destroyers: so the Philistines had styled themselves, as glorying to have conquered and cut off many people. The old Latin translation rendereth it Gens perditorum The nation of Destroyers: so doth Aquila, Theodotion, and Symmachus, Now it comes to their turn to be destroyed, according to Isaiah 33.1. That these Cherethites were a sort of Philistines See 1 Sam. 30.14, 16. Ezek. 25.16. That they were valiant men appears by that legion of them that guarded David 2 Sam. 9.4. and 15.18. and were highly esteemed by him, because they stuck to him in his affliction at Gath, and also when Absalom was up in arms 2 Sam. 15.18.

the word of the Lord is against you ] And not only against Israel. This was spoken, as for the terror of those Philistines, who thought themselves out of the reach of God's rod, and slighted his word, so for the comfort of the people of God, who thought much that themselves should be so severely dealt with, and the uncircumcised Philistines scape scot-free.

O Canaan the land of the Philistines ] Indeed of the Israelites, Josh. 13.3. but held by force by the Philistienes, who were of the stock of the Canaanites, but not subdued; and had detained part of the land from the right owners for 800. years and upwards; and now they come to be reckoned with. Subito tollitur qui diu toleratur.

I will even destroy thee, that there shall be no inhabitant ] No settled inhabitant, that shall fix there, as the word signifieth. Thus Poena venit gravior, quo mage sera venit, the longer God stays, the heavier he strikes.

Verse 6. And the sea-coasts shall be dwellings and cottages for shepherds ] It shall be wast and untilled, and therefore unfrequented by any but shepherds, who pitch their tents up and down, where they may best feed their flocks in desert places.

and folds for flocks ] God may do thus in his just judgment upon his enemies, that live in his good land, and not by his good laws: but woe be to our Depopulatours, that drive out men, and put in cattle: that betray towns, as Rome did Carthage, with a distinction, We will save the city, but destroy the town. How dangerous it is to prove Abaddons, appeareth by God's punishing hand upon William the Conquerors, issue in New-forest, wherein 36. Parish Churches had been demolished by him, with the removing of all the inhabitants, to make room for beasts, or dogs-game. There his second son Richard was gored in hunting by a Deer; Rufus his other son, mistaken for a Deer, was by chance shot thorough with an arrow. Henry likewise his Nephew, whilst he hotly pursued the chase, was struck by a bough into the jaws: and, as Absalom, left hanging until he died.

Verse 7. And the coast shall be for the remnant of the house of Judah ] Who had not only their own country kept empty for them all the 70. years of captivity, and not any displaced to make room at their return, (see the Note on Zach. 7.14.) but liberty to make use of the Philistines country: which was also further subdued by the Maccabees, but especially by the Apostles, who preached the Gospel, and planted Churches in those parts, as we read in the Acts chap. 8.26, 40. and chap. 9.32, 35, 36.

they shall feed thereupon ] They shall go in and out, and find pasture, under the great Shepherd and Bishop of their souls, who shall feed them daily, and daintily among the lilies by the powerful preaching of the Gospel among them.

In the houses of Ashkelon shall they lie down in the evening ] Ubi temporis circumstantia securitatem notat, saith Gualther, The circumstance of time noteth their spiritual security: evenings are oft dark and dangerous. They shall lie down as cattle do, that take no care; they know whom they have trusted, and are fearless.

for the Lord their God shall visit them ] Visit and redeem his people, raising up an horn of salvation for them, Luke 1.68, 69. His visits are not empty visits, Psal. 8.5. his favors are not like the winter-Sun, that lighteth, but heateth not, &c.

and turn away their captivity ] to their inexpressible comfort, Psal. 126.1. but especially when Christ ascending up on high leadeth captivity captive, &c. Col. 2.14, 15. Ephes. 4.8.

Verse 8. I have heard the reproach of Moab ] How can he but hear who is all ear? who is both above us, and within us, in whom we subsist, Col. 1.17. And what will he sooner be sensible of then the reproachings of his people? See Isaiah 37.23. and 57.3, 4. But draw near hither ye sons of the sorceresse, the seed of the adulterer, and the whore. (See how he becalls them) Against whom do ye sport yourselves? against whom make ye a wide mouth, and draw out the tongue? are ye not children of transgression, a seed of falsehood? The Moabites and Ammonites were great jearers of the Jews, and revilers of their religion. These reproaches leniter volant, non leniter violant, cruel mockings the Apostle calleth them, Heb. 11.36. David felt them as a murthering weapon in his bones, Psal. 42.10. God will call such men to an heavy reckoning one day as deride the power of godliness, and the professors thereof. Bede saith, that this was the great sin of the ancient Britanes, immediately before their destruction by the Saxons: and it is at this day both a presage and desert of our ruin, that as the Turks count all fools to be saints, so men with us account all saints to be fools.

and the revilings of the children of Ammon ] How good they were at it, we may see in those words of Sanballat, and his copesmate Tobiah the Ammonite, Neh. 4.2, 3. words as full of pride and scorn, as profane wit, or rancoured malice could make them: and they lay so heavy upon Nehemiah's spirit, that he could not ease himself but by breathing heavenward, verse 4. Hear, O our God, for we are despised, and turn their reproach upon their own head, and give them for a prey in the land of captivity, &c. Hear, saith Nehemiah: I have heard it, saith God. Thou hast seen it, saith the Psalmist, for thou beholdest mischief and spite to requite it with thine hand, Psal. 10.14.

and magnified themselves ] by speaking big and blustering words, bubbles of words, great swelling words, full of wind, 2 Pet. 2.18. these shall find, that such words are not wind, but will be required in fire, Jude 15. God is an utter enemy to boasting and threatening Bragadochios.

Verse 9. Therefore as I live [This is God's oath: so, As true as I live, Num. 14.21. with Psal. 95.10. therefore they are to blame that use it in their common talk.

Surely Moab shall be as Sodom, &c.] Whereas they think that I either hear not their revilings, or regard them not, I shall make Moab and Ammon smart and smoke for them.

even the breeding of nettles and salt pits ] They shall not indeed be consumed with fire from heaven: but their land shall lie waste for a long season. Nettles grow in barren places, and are good for nothing, unless it be the buds at first coming. Pliny writeth, that where salt is dig'd, little good else groweth. See Judge. 9.45. Psal. 107.34.

for a perpetual desolation ] Certain it is, that those nations carried captive by Nebuchadnezzar were never restored: but that in after-times a mixed multitude of vagrants, out of many nations met there, taking upon them the old title of Arabians, and living by rapine and robbery. Out of these came Mahomet, founder of the Turkish Empire and Superstition, who overturned the Christian Churches, there planted by the Apostles, (as was here fore-prophesied, The residne of my people shall spoil them, &c. See verse 7.) Confer Gal. 1.17. and soon over-run all the East and South, as Popery did all the West and North, at the same time.

Verse 10. This shall they have for their pride ] Moabites were as much noted for their pride, as now the Spaniards are: and are therefore here devoted to destruction. Pride goeth before a fall, &c. A bulging wall stands not long: a joint luxated and swelled, till that be down, cannot be set. God resisteth the proud, 1 Pet. 5.5. he bringeth those ungodly down to the ground, Psal. 147.6.

because they have reproached, &c. ] And all this out of the pride of their hearts, which breaketh out, as a master-pock, in their carriage: so that the pride of Moab testifieth to his face, and it shall be to him an abomination of desolation.

Verse 11. The Lord will be terrible unto them ] For he shall march forth in battle-array against proud persons, 1 Pet. 5.5. and stain the pride of all their glory: he will pull them down from their pinnacle of self-exaltation, and make them know themselves to be but men. Attilas, king of the Huns, proudly gave out, that the stars fell before him, the earth trembled at his presence, and that he would be the scourge of all nations. But what became of him? He died suddenly by a flux of blood, breaking out at his mouth and choking him, on his wedding-day at night. It were easy to instance further, in Pharaoh, Nebuchadnezzar, Antiochus, Herod the king of Tyre, &c. With God is terrible Majesty, Job 37.22. he is terrible to the kings of the earth, whiles he cutteth off their spirits. Heb. he slippeth them off, as one should slip off a flower betwixt ones fingers; or a bunch of grapes off the vine; so soon is the business done.

For he will famish all the gods of the earth ] He will cast them into an atrophy, into a consumption. This was fulfilled, partly when Nebuc • adnezzar destroyed the Nations, and proclaimed the true God to be the only God, but principally when Christ came in the flesh, and sent out his Apostles to decry those Heathen deities, and to preach the everlasting Gospel, saying with a loud voice. Fear God, and give glory to him, &c: and worship him that made heaven, earth, sea, and fountains of waters, Rev. 14.7. Now it was, that Satan fell like lightening from heaven, the oracles were silenced, the Heathen Emperors amazed at the prevailing power of the Gospel in despite of them, the very names of most of the gods of the earth were abolished, the Temple of Apollo at Delphi fired from heaven; and at that very time when Julians ambassadors were there to inquire what should be the issue of the Persian war. Thus the Heathen superstition fell flat to the ground, their gods were famished for want of worshippers and sacrifices &c. And the same we hope and wait for to befall the Antichristian rout and religion. That Idol is grown very lean, and hath lost a collop as we say. Bellarmine is very sensible, and bewails the business, that ever since we began to count and call the Pope Antichrist, he hath suffered no small decays and losses in the Christian churches. He hath indeed, and more and more shall do till he be left as lean as a rake, and all his plumes pulled, his credit cracked, his honor laid in the dust.

and men shall worship him ] Heb. bow down to him. He is thy Lord, and bow thou down unto him, Psal. 45.11. Body and soul both must stoop to God: and both at once 2 Cor. 6.20. Swenck feldians. ( Stinkfeldians Luther called them from their ill savor) take away all external service: so do the Nicodemites. Hypocrites draw nigh to God with their lips only, when their hearts are elsewhere: their bodies are in sacellis, their hearts in sacculis as Ezek. 33.31. But the true Israelites give God both inward and outward worship: he doth ponere dextram in pectore, as Persius phraseth it: being shod with the preparation of the Gospel, he treads it not awry, neither too much outward as the formalist, nor too much inward as the Swenckfeldian. He looks upon our late