John Trapp on Habakkuk 1

CHAP. I.

Verſe 1. THE burden] The Propheticall burden, ſaith the Chaldee Paraphraſt: the burdenous propheſic, ſaith Tremellius. See the Note upon Mal. 1.1.

which Habakkuk the Prophet did ſee] Amplexator ille, That Embracer, (ſo ſome interpret his name) yea, Optimus Amplexator (as they gather from the laſt Radicall emphatically doubled) That beſt Embracer. Et certè omen habet nomen, He hath not his name for nought: for (as Luther writeth) in this Propheſie he loveth, and huggeth his afflicted countrey-men: he ſuccoureth and ſolaceth them, as the mother doth her crying babe, to ſtill it. Hierom and Others, make Habakkuk to ſignifie Luctatorem amplex ſtringentem, a Wraſtler, that by cloſing ſtrives to prevail; that by might, and ſlight ſeeks to get the better. Such a One was Jacob, whoſe wraſtling was by weeping,Hoſ. 12.4.[illegible: 1 letter] and his prevailing by praying. Such another was Habakkuk, who argueth earneſtly with God about the ſtate of his people, and prayeth ardently for them; not doubting but that the Lord would preſerve the faithfull, Pſal. 31.23. and plentifully reward the proud doer. A Prophet he is here ſtiled, and a Seer, and that's all is ſaid of him: nothing of his pedegree, or time of propheſying; that the Word (and not the man) might be glorified, Act. 13.47. Regis epiſtolis acceptis, ſaith Gregory; When a kings letters are brought to his ſubjects, it is a ridiculous thing for them to enquire with what Pen they were written; 'tis the matter muſt be minded. So here. A Prophet, Habakkuk was; and is therefore to be received into our hearts, if we look for a Prophets reward. He received heavenly viſions, whereunto therefore we muſt not be diſobedient, Act. 26.19. That memorable ſentence of his, The juſt ſhall live by faith, is more then once made uſe of by St. Paul, in that weighty buſineſſe of Juſtification, Rom. 1.17. Gal. 3.11. which proves the Canonicall authority of this propheſie. The preciſe time when it was uttered, is not known. In the dayes of Manaſſeh, moſt think: but ſome are of opinion, in Joſiah's time rather, or not long before: becauſe he foretelleth the Babyloniſh captivity, and ſeemeth to agree with Jeremy in many things. Sure it is, that this Prophet lived not after the captivity (ſee verſe 6.7. of this chapter) as Epiphanius and Hierom would have it:Hierem. in Prolog. grounding upon thoſe Apocryphal additions to Daniel, which either are falſe, or elſe there were two Habakkuks.

Verſ. 2. O Lord, how long ſhall I cry, and thou wilt not hear?] Lo, this is the confidence of a good conſcience towards God, 1 Pet. 3.21. when it is parling with him by prayers, and bold interceſſions, 1 Tim. 2.1. it dare plead, as Jer. 12.1. [non-Latin text not transcribed]. and interrogate, as Rom. 8.33, 34, 35. Eſay 63.15. and expoſtulate, as David often: when God ſeems to be aſleep, he wakes him: when to delay, he quickens him: when to have loſt his wonted kindneſſe, he finds it for him; ſo doth Habakkuk here: for he knew he might do it. See his holy boldneſſe beneath, verſe 12. and learn to continue inſtant in prayer, Rom. 12.12. crying, Quouſque Domine? Beza in vita. How long Lord? This was Mr. Calvias Motto; ever in his mouth, as D[illegible: 1 letter]o gratias was, in Auſtins.

even cry out unto thee of violence] i. e. Of all ſorts of hainous ſinnes, which I have long cryed out upon, and ſought by preaching and prayer to redreſſe, but cannot; ſo incorrigibly flagitious are they grown, that I have now no other way left, but to turn them over to thee, with a Non convertentur, They will not be converted. Shall they ſtill eſcape by iniquity? In thine anger caſt down the people, O God: Pſal. 56.7. and let them feel the power of thy wrath, that will not ſubmit to the ſcepter of thy kingdom. Thus the holy Prophet (Elias-like, Rom. 11.2.)Impendam & expendar. maketh interceſſion to God againſt Iſrael (when once incorrigible, uncurable) for whoſe ſouls health he would have ſpent, and been ſpent.

Verſe 3. Why doſt thou ſhew me iniquity? &c.] Theſe were Hazai[illegible: 1 letter]s to Habakkuks eyes, he could not ſee them with dry eyes, he could not but vex his righteous ſoul from day to day, as Lot did at Sodom, with their unlawfull deeds, 2 Pet. 2.8. privately committed, (as here in their common commerce) and publikely, as in the next words, in Courts and Conſiſtories: for all was out of order.

and cauſe me to behold grievance] Moleſtation and miſchief done to thoſe that would live peaceably in the land (Confer Pſal. 7.14, 16. and 94.20. and 55.11.) to the poor that are fallen into their nets, debts, bonds, and morgages, Pſal. 10.9. It is as if the Prophet ſhould ſay; Why doſt thou not puniſh theſe enormous practiſes, but ſuffer evil-doers to abuſe thy long-ſufferance, to thy diſhonour? Averroes the Philoſopher, drew an argument from Gods patience to deny his providence. But what ſaith Auſtine? Some wicked, God puniſheth here,In Pſal. 30. leſt his providence; and but ſome, leſt his patience, and promiſe of judgement ſhould be called in queſtion.

for ſpo[illegible: 1 letter]ling and violence are before me] E regione m[illegible: 1 letter]i vaſtatio & violentia, ſo that I cannot look beſides them, I cannot but complain of them. Elias, and Jeremy were more paſſionate, 1 King. 19.4, 10, 14. Jer. 15.10. and 20.14.

and there are that raiſe up ſtrife and contention] Theſe are Satans ſeeds-men, and kindle-coals. He is an unquiet ſpirit, and ſtrives to make others ſo; loves to fiſh in troubled waters, doth all he can to ſet one man againſt another,Greg. that hee may prey upon both: as the Maſter of the pit ſuppeth upon the bodies of thoſe cocks whom he hath ſet to kill one another. Be not make-bates, ſeeds-men of ſedition.

Verſe 4. Therefore the law is ſlacked] Deſluit lex. An elegant Metaphor from the pulſe, which in a dying man beateth faintly. The law is the pulſe of the Common-wealth. If it ſtirre not at all, the Common-wealth is dead. If it have but ſlow motion, the Common-wealth is weak. But if it keep an equall courſe, the Common-wealth is in good conſtitution. Lex lux, the law is a light, ſaith Solomon: but the deluge of ſin had well-nigh put out this light in Iſrael; who was now grown in a manner lawleſſe, through long impunity.

and judgement doth never go forth] Or, it goeth not forth to the utmoſt, Ʋſ que ad finem. [non-Latin text not transcribed]. to victory: it is not carried on to a right upſhot, as the Septuagint, and Latine render it.

for the wicked doth compaſſe about the righteous] As a crown compaſſeth the head: He ſurroundeth and circumventeth him to his hurt. The children of this world are wiſer in their generation &c. The Midianites out witted the Iſraelites Num. 25.18. The Phariſees hemmed in our Saviour to enſnare him: but were diſappointed.

therefore wrong judgement proceedeth] Diſtorted judgement. So Ezek. 9.9. the city was full of Mutteh that is of (miſhpat din mitteh, [non-Latin text not transcribed]. as Kimchi expoundeth it) judgement turned from the biaſſe: the ballance of juſtice was tilted on the one ſide 1 Tim. 5.21. A judge is to retaine the decency and gravity of the law: to do nothing of partiality or popularity; to proceed, not according to opinion or appearance; but as a juſt law is an heart without affection, an eye without luſt, a minde without paſſion &c. ſo ſhould he. Elſe wrong and wreſted judgement will ſoon proceed, to the prejudice of the righteous.

Verſe 5. Behold ye among the heathen, and regard, and wonder marvelouſly] Heb: Wonder, Wonder. This is Gods anſwer to the former expoſtulation, which he diſliketh not, but incourageth the reſt of his people to the like holy boldneſſe. It containeth a promiſe to the Prophet and the reſt that were like affected, that he would ſhortly vindicate his glory and be avenged of the wicked, though he bore long with them. This that he may the better aſſure, He proceedeth by an elegant Climax; wherein his ſpeech getteth ground and ariſeth higher and higher, that the D[illegible: 1 letter]ſp[illegible: 1 letter]ſers might be the more affected. Behold ye deſpiſers So St. Paul after the Septuagint (whoſe tranſlation, he here followeth as moſt received, and moſt making for his purpoſe) Act. 23.45. the ſenſe being one and the ſame.

for I will work a work in your dayes] This phraſe noteth the ſtrong intention of God upon it, as Ier. 18.18. to deviſe deviſes noteth ſtrong plotting to miſchief the Prophet. So Chriſt is ſaid to work a work Joh. 5.36. many do rather play their works, then work them. This is not God-like. He is ſerious and through in his workes

which ye will not beleeve, though it be told you] But put off all, as thoſe in the Goſpel did, with a God-forbid: and ſo go on in ſin, till wrath come upon you to the utmoſt. To this day, we cannot get men to beleeve the truth of Gods judgments, whileſt they hang in the threatenings: but one put-off or another they get, through ſelf-deluſion, or obſtinacy of heart Lam. 3.65. next unto which followeth, Thy curſe upon them.

Verſe 6. For loe, I raiſe up the Chaldaeans, that bitter, and haſty nation] The Chaldaeans were anciently the Philoſophers of the Babylonians: Babylon was a Province of the Aſſyrian Empire; but not the ſame with Niniveh, (only walled about by Semiramis and by her called Babylon) as Suidas noteth. Niniveh was the Metropolis, Babylon ruled by Prefects. One of whom, viz Merodach Baladan) rebelling againſt Eſar-haddon King of Niniveh, tranſlated the whole kingdome to the Babylonians,Gualth. uſing the help and counſell of the Chaldaeans, famous for their wiſdome and authority: which yet was not done without the Lord who then ſtirred them up, and now ſent them againſt the Jewes, to averge the quarrell of his covenant. In like manner God hath in theſe laſt times raiſed up the Turkes that bitter and haſty nation, bitter and bloody, haſty and headlong, [non-Latin text not transcribed] purſuing their victories and ſubduing in a ſhort ſpace many nations, and kingdomes to their Empire. Hence the Jews are in the former verſe called upon to view among the heathen what havock the Chaldaeans had made; that is, ſhould ſhortly make by overrunning Syria, the greater part of all Aſia, and ſome part alſo of Africa. In the greatneſſe of the Turkiſh Empire is ſwallowed up at this day both the name and Empire of the Saracenes, the moſt glorious Empire of the Greekes, the renowned kingdomes of Macedonia, Peloponneſus, Epirus, Bulgaria, Servia, Boſina, Armenia, Cyprus, Syria, Egypt, Judaea, Tunes, Argeirs, Media, Chaldaea, with a great part of Hungary; as alſo of the Perſian kingdome,Turk. Hiſt. pref. to the Reader. and all the Churches and places ſo much ſpoken of in ſcripture (the Roman only excepted, which yet he daily threateneth) and in briefe ſo much in Chriſtendome, as far exceedeth that which is thereof at this day left. In fine, no part of the world is left untouched by the Othoman monarchy, but America only;Turk. hiſt. 132. not more happy in her rich mines, then in that ſhe is ſo far from ſo great and dangerous an enemy. The King of Spaine, of all other Princes Mahometan or Chriſtian that border upon the Turk, is beſt able to wage war with him. How far and with what bitterneſſe and haſt he hath carried on his Catholike Monarchy, is better known then that it need here to be related. Q. Elizabeth put a ſtop to him.Cambd. Eliſab. 285. Captaine Drake and his ſouldiers when they took Sancto Domingo Anno. 1585. (where his arms were to be ſeen in the town-hall with this inſcription, Non ſufficit orbis) derided his avarice and ambitions: but the poor Indies groane heavily under his cruelty: and Grynaeus commenting upon theſe words that bitter and haſty nation, Tribuuntur illis duo, ſaith he, Two things are here attributed to the Chaldees bitterneſſe, and ſwiftneſſe in undertaking and diſpatching conqueſts: quibus dotibus Iberos noſtra aetate praeditos, proh dolor, experimur, this by wofull experience we find now adayes too much verified of the Spaniards.

Verſe 7. They are terrible and dreadfull] Or, horrible Such as were thoſe gyants called Emims Deut. 2.11. Gen. 14.3. and far more formidable then that Diſputant at Paris, who would needes be ſtiled Horribilis Sophiſta, De cauſ. cor. art. lib. 3. the Horrible Sophiſter, non minorem eam appellationem ratus (ſaith Vives) quam Africam aut Aſiatici taking it for as great an honour, as to be a Conquerour.

their judgement and their dignity ſhall proceed of themſelves] i. e. They ſhall do as they liſt; their luſt ſhall be their law, Pellitur è medio ſapientia, vi geritur res. See Pſal. 12.4, 5. Exod. 5.2. Theſe Chaldaeans will be their own carvers: miniſtring law according to their own pleaſures.Ipſa ſibi judicabit, et decretum ſuum exequetur: vel ex decreto ſuo exequetur. Sic Symmachus Vide Plin. lib. 8. cap. 17. and lib. 1. c. 10. cap. 73. [non-Latin text not transcribed] The honour alſo and dignity of this nation (now baſe and obſcure) ſhall grow up and appeare.

Verſe 8. Their horſes alſo are ſwifter then the leopards] Or Panthers, famous for their ſwiftneſſe: whence the proverb Panther â velocior. The horſe is ſo ſwift in ſervice, that the Perſians (as Pauſanias hath it) dedicated him to their god the Sun; as the ſwifteſt creature to the ſwifteſt god. See Iob. 41.20. Prov. 21.31.

and are more fierce then the evening wolves] Heb: more ſharp ſet, after that they have been held hunger bit, and empty all the day long. See Virg. Aeneid. lib. 9. ver. 59. &c. Oppian: lib. 1.3. Homo homini lupus, One man (left to himſelf) is a wolf, nay a devill to another. The Metaphor is here taken from ſharpeſt ſwords, which quickly cut.

and their horſemen ſhall ſpread themſelves] with incredible ſwiftneſſe, which in war is moſt neceſſary and uſefull, as Julus Caeſar experienced, and we in our late commotions.

and their horſemen ſhall come from far] The Jews were ſecure of the Chaldaeans, as being far remote: but that ſhall be no hinderance.

they ſhall flee as the Eagle that haſteth to eat] In ſingulis verbis pondus eſt, ſaith Druſius, Here each word hath its waight:Job. 9.26. for he that haſteth on his way is ſaid to flie, and the Eagle is ſwifter of flight then any bird, and eſpecially when ſhe haſteth to eat. Of the Eagles ſwiftneſſe why and whence, See Ambroſe Hexam: l. 1. c. 14.

Ver. 9. They ſhall come all for violence] that by force and violence they may carry all before them. Fit via vi, Cedit viribus aequum. They are ſet upon't and will have it ſo.

their faces ſhall ſup up as the Eaſt-wind] that ventus urens & exiccans, they ſhall blaſt all they look upon: Euroclydon-like, they ſhall overturn all Act. 27.14.Lib. 2. c. 28. Navigantium peſtem the Mariners miſery Pliny calleth this wind, for the hurt it doeth by ſea. Some read it, Their faces ſhall look towards the Eaſt, viz. towards Babylon, whither they carry the booty they get.

and they ſhall gather the captivity as the ſand] So many ſhall be their captives, and ſo little accounted of, as the duſt or ſand they tread upon. Thus the Turks carry out of Hungary and other Chriſtian countries neer unto them, innumerable booties and captives, 15000. at a time. And ſo the Spaniards, when they had taken the Iſland Hiſpaniola in the Indies, within a few moneths they rid it cleane of the inhabitants and natives, whileſt they gathered unto themſelves captives and ſlaves.

Verſe 10. And they ſhall ſcoff at the kings] Heb. He ſhall ſcoff, i. e. Nebuchadnezzar ſhall, and that not once only, but often: ſhall make a practiſe of it,Hithpael uotat aſſiduam illuſionem. as the Hebrew word ſignifieth. Thus Adonibezek dealt by the kings he took: the Philiſtines by Saul 1 Sam. 31. Nebuchadnezzar by Zedekiah Ier. 25. and 29. 2 King. 25. as alſo by the kings of Egypt, Tyre, Arabia, and others whom he had taken, and uſed them haply, as Tamerlan did Bajazet, or thoſe other captive kings whom he cauſed as horſes, to draw his charret. How much better Evilmerodach, who, (mindfull of the inſtability of all humane affaires) lifted up the head and ſpake to the heart of his priſoner Jehojakin king of Judah Ier. 52.31. Cyrus who honoured his captive Craeſus, Herod. and made him of his Councell? (neither was he leſſe iuriched by the good counſell Craeſus gave him, then by all the wealth he had from him) Our Edward the third, who having the king of Scotland and the French king his priſoners here in England both together at one time,Speed. gave them ſtately entertainment, and made them princely paſtime, by holding royall juſts in Smithfield for their delight?

and the princes ſhall be a ſcorn unto them] Through the juſt judgement of God, who ſcorneth the ſcorners Pro. 3.34. that is, ſaith Rabbi Levi, facit ut aliis ſint ludibrio he maketh others mock them in their miſery, who in proſperity ſcoffed at thoſe that were better then they. Now therefore be not ye mockers, leſt your bands, be made ſtrong &c. Eſa. 28.22.

they ſhall deride every ſtrong-hold] as that which cannot long hold out againſt their aſſaults, how ſhould they, when God breaketh the barrs and ſetteth open the gates to them Am. 1.5. and 9.3. Pro. 21.30.

for they ſhall heap duſt and take it] i. e. by caſting up mounts and ramparts, take it with as much eaſe,Turk. hiſt. fol. 317. as if they were in ſport. The Turks have their Aſapi or, common ſouldiers, of whom they make no great reckoning, but to blunt the ſwords of their enemies, and to fill up ditches with their dead bodyes, that they may the better come at the town or fort, which they would take.

Verſe 11. Then ſhall his mind change] For the worſe: in pejus proficiet, his good and his blood ſhall riſe together, as the proverb hath it: he ſhall be puft up with his victories. Luxuriant animi rebus plerunque ſecundis. Pride compaſſeth proſperous perſons as a chain Pſal. 73.5, 6. Iob 15.25, 26, 27. their hearts are lifted up with their ſucceſſes, as a boat that riſeth with the riſing of the water. Evagrius noteth it for a ſpeciall commendation of Mauricius the Emperour, that notwithſtanding his great proſperity, he retained his ancient piety.

and he ſhall paſſe over] Or tranſgreſſe all the bounds of modeſty. Pride was anciently pourtraited with three crownes on her head. Upon the firſt was written Tranſcendo, upon the ſecond Non obedio, upon the third Perturbo. David calleth wicked men Effractores breach-makers.

and offend imputing this his power to his god] Bel, or Iupiter Belus. This was a wickedneſſe with a witneſſe; thus to transferr the glory of victory due to God alone, upon an Idol. When Nebuchadnezzar offended in this ſort, God turned him a graſing, till he had learned better, Dan. 4.37. For, be the gods of the heathen goodfellowes ſaith One: the true God is a jealous God, and will not ſhare his glory with another Eſay 42.8.

Verſe 12. Art not thou from everlaſting, O Lord my God?] Art thou not Jehovah the unchangable, and ſhall we poor ſons of Jacob be utterly conſumed by theſe Chaldees?Mal. 3.7. Art not thou my God, my Judex & Vindex, who haſt hitherto judged and revenged my cauſe? and wilt thou now abandon me to the fary of ſuch an enemy? Art not thou mine Holy One, whom I have hitherto ſanctified in mine heart and life Eſay. 5.16. and whom I have avouched for mine Deut. 26.17. denoting my ſelf wholy to thy feare and ſervice? Art thou not all this and more then this, ſaith the Prophet, in the name and behalf of the Church here? Well then:

we ſhall not die] I am confident, and dare be bold to ſay it. Loe here the triumph of faith, and the top-gallant of it, We ſhall not die, (ſaith ſhe) abruptly but ſweetly that's ſure enough. She drinkes to the diſconſolate ſoule in a cup of Nepenthes, and ſaith, Courage my heart; Why art thou caſt down, O my ſoule! and why art thou diſquieted within me? hope in God. If hee be everlaſting ſo ſhalt thou, If he be thy God, and thine Holy One, thine in an inviolable covenant, in a league defenſive, and offenſive, ſhalt thou die? Lo tamuth, Thou ſhalt not die, (ſo ſome ſay, this text was anciently read) Lo Namuth, We will not die. So the Church promiſeth her ſelf upon the former promiſes: and ſuch an anſwer ſhee receiveth in her own heart to her former prayers. And whereas it might be objected, that they were likely to be little better then dead in the Babyloniſh captivity (for Mortis habet vices quae trahitur vita gemitibus, an afflicted life, is a lifeleſſe life) the Prophet anſwereth;

O Lord, thou haſt ordained them for judgement] i. e. the Chaldeans, (our oppreſſours) for puniſhment, for deſtruction, to burn thy rod, when thou haſt therewith whipped thy children. See Exod. 9.16.

and, O mighty God, (Heb. O rock) thou haſt eſtabliſhed them for correction] Heb. thou haſt founded them, ſc. thy people Iſrael: thou haſt thereunto appointed them, 1 Theſ. 3.3. thou haſt both founded and fitted them for thy fatherly chaſtiſements, who are therefore chaſtened of the Lord, that they may not be condemned with the world. See here the different kinds, and ends of good and bad mens ſufferings. It hath been noted before, that Almighty God as he is Piorum rupes, a rock of refuge to the truely religious, ſo he is Reorum ſcopulus, a rock of revenge, to daſh in pieces the impenitent: as Valer. Max. ſaith of L. Caſſius his tribunall.

Verſe 13. Thou art of purer eyes then to behold evil] ſc. with patience, and without puniſhing it. This I am right ſure of: and therefore cannot but conclude, that thou wilt take an order with our oppreſſours, thou wilt one day pay them home, for the new and the old, though for a time they ruffle, and revell in our ruines. God, as he is [non-Latin text not transcribed], All-eye, neither can we be at any time from under his view: ſo [non-Latin text not transcribed]; He hath an Holy eye, that cannot behold evil, and bear with it. Hence that of Joſhuah to the people, chap. 24.19. Ye cannot ſerve the Lord, ſc. unleſſe ye firſt throw all your luſts out of ſervice: for hee is an holy God, he is a jealous God: he will not forgive your tranſgreſſions, nor your ſinnes. Now therefore, if Cave, ſpectat Cato, was ſuch a forcible watch-word among the Romans, and a Retentive from evil; Take heed, Cato ſeeth you, and will puniſh you; How much more ſhould this prevail with Chriſtians, Cave, videt Dominus, Take heed, the Lord beholdeth? Ne pecees, Deus ipſe videt, bonus Angelus aſtat, &c. Surely, as they were wont to ſay at Rome concerning cowards, that they had nothing Roman in them: ſo may it be ſaid of ſuch as ſtand not in awe of Gods pure eyes, and dreadfull preſence, that they have nothing Chriſtian in them, what ever they pretend: ſith it is every godly mans care, and comfort to be in the fear of the Lord all the day, to walk evermore in the ſenſe of his preſence, and light of his countenance.

and canſt not look on iniquity] Heb. And to look on iniquity thou canſt not do it. Lo, this is one of thoſe things that God cannot do: as he cannot he: hee cannot die, he cannot deny himſelf: ſo here, he cannot look on iniquity, ſc. with approbation, or delight. He cannot but hate it: and (as the next thing to hatred, is revenge) he cannot but puniſh it, ſuch is the holineſſe of his nature, Pſal. 5.4, 5, 6. He hateth ſinne naturally, as we hate poiſon for it ſelf: and therefore let it be in a toad, or in a Princes cabbin, we hate it ſtill. Nevertheleſſe, it muſt be remembred for our comfort, that like as we hate poiſon in a toad, but pity it in a man, becauſe in the one it is their nature, in the other their diſeaſe: So ſinne, maketh wicked men the object of Gods hatred, but the ſaints, of his pity: and accordingly, he chaſtiſeth the one, but plagueth the other.

Wherefore lookeſt thou upon them that deal treacherouſly] And yet, ſuch is thy tolerance, ſeemeſt to take no notice of their treſpaſſes, and treacheries; which I am ſure thou hateſt with a perfect hatred. Here then the Prophet diſceptat potius ſecum, quam cum ipſo Deo, ſaith Calvin, conteſteth, rather with himſelf then with God, aboutthe ordering of thingshere below. He doth not queſtion the divine providence, becauſe good men ſuffer, bad men proſper, as Ariſtotle did. Hee doth not ſay with Pompey, when diſcomfited by Caeſar, that there was a miſt, at leaſt, over the eye of providence: ſo blaming the Sun becauſe of the ſoreneſſe of his own blear eyes. Hee doth not impatiently cry out with Brutus defeated, [non-Latin text not transcribed] O wretched Vertue, or, O hard fortune. But he modeſtly expoſtulateth with the Lord about his proceedings, having before juſtified him: and now dareth not reprehend what he cannot yet ſo fully comprehend: but putting his mouth in the duſt, concludeth with David, after ſome conflict with his own doubtings, I know, O Lord, that thy judgements are right, and that thou in faithfulneſſe (non ad exitium, ſed ad exercitium, and that thou mighteſt be true to my ſoul) haſt afflicted me, Pſal. 119.75.

and holdeſt thy tongue] And ſo,Quitacet, conſentire videtur by ſilence, ſeemeſt to conſent (as the Civilians rule is) but thou ſeemeſt ſo onely, Pſal. 50.21. Or, Art thou deaf? Nor ſo neither, Pſal. 50, 3.

when the wicked devoureth the man that is more righteous then hee] i. e. The Chaldees deſtroy the Jewes, which were ſome of them better then they: and the reſt were therefore the worſe, becauſe they ought to have been better. The truth is, none are ſo bad as they that either have been good and are not; or that might have been better, but would not.

Verſe 14. And makeſt men as the fiſhes of the ſea] that are eaſily drawn out with hook or net. So doth Nebuchadnezzar with little adoe, bring whole Nations under his power, and pleaſure. Here therefore, ſaith Druſius, Nebuchadnezzar is the fiſher, the world is the ſea, men are the fiſhes, the armies and arts of the Chaldees, are called the net, drag, hook, to the which Nebuchadezzar aſcribed his victories, and not to God. Whereas he ſhould have written upon them, as the Ancients did upon their greateſt exploits,Pauſan. [non-Latin text not transcribed], and have ſaid, as Titus did, when ſome cried him up for his ſacking the city of Jeruſalem; I onely lent mine hand to God, who did the work by me.

as the creeping things] Or, the leſſer fiſhes: for in the ſea alſo are creeping things innumerable, Pſal. 104.25. See Levit. 11.46.

that have no ruler over them] to right and revenge them: and are therefore devoured, the leſſer by the greater, without remedy. And what will men imagine, but that thy people have no ruler over them, no God to take care of their comfort, or to protect them from their enemies? How will they conclude them to be in as bad condition, as thoſe of Braſile, who are ſaid to be, Sine rege, ſine lege, ſine fide, &c. Or, the old Nomades, ſub regno Cyclopico?

Verſe 15. They take up all of them with the angle] No leſſe then all will ſerve their turns, or ſatisfie their ambition: as we read of Alexander, who wept that there was but one world for him to conquer: Julius Caeſar, who would be aut Caſar, aut nullus: this Nebuchadnezzar in the text, ſitly compared to a greedy fiſher-man, who could wiſh to encloſe, and catch all the fiſhes in the river, Covetouſneſſe is boundleſſe; and ambition rideth without reins. The curſe of unſatisfiableneſſe, the diſeaſe of a ſpiritull dropſie, is upon all carnall hearts: ſo that though one man ſhould ingroſſe a Monopoly of all the wealth in the world, and heap up his hoards, and his honours to the ſtarres: yet would his heart be as hungry after more, as if he had nothing.

therefore they rejoyce and are glad] This is worſe then all the reſt, that they pleaſe and applaud themſelves in their wickedneſſe, that they hug and ſtroke themſelves on the head, as Doeg did, Pſal. 52.2. and thoſe Sodomites, Eſay 3.9. This ſhews that men are arrived at that dead and dedolent diſpoſition ſpoken of, Ephoſ. 4.19. and are even ſtradling over hell-mouth, which gapeth for them.

Verſe 16. Therefore they ſacrifice to their net] Thus wicked men grow worſe and worſe: their ſinne is infinite,, what marvail then, if their puniſhment bee alſo infinite in hell?Sejanus ſibi ſacrificabat. Deo. To all other their iniquities theſe Caldeans adde this of abominable idolatry, they ſacrifice to themſelves, as Sejanus did, to their net, drag, &c, that is, to their weapons, as Ajax called his ſword, his god; and thanked it for all his brave atchievments. And as Mezentius (another Atheiſt) is brought in, ſaying; Dextrae mihi Deus,Virg. Aeneid. lib. 10. & telum quod miſſile libro. So Seſoſtris, king of Egypt (in Sampſons dayes) would needes be called [non-Latin text not transcribed] Lord of the whole world: and when he had conquered any countrey, he cauſed theſe words to be engraven there upon marble pillars, This countrey I gained by mine own ſtrength &c. So Antiochus, [non-Latin text not transcribed]. Herod. l. 2. (that little Antichriſt) is ſaid to worſhip his God Mauzzim, that is, his forces and armies Dan. 11.38. It was Nebuchadnezzar that was here pointed at: and how he deified himſelf and his own doings ſee Eſ. 10.13. Dan. 4.26.

and burn intenſe to their draggs] whiles they aſcribe to the inſtrument, that which is due to God alone, the chief Agent. Hold out net, ſaid they: well done dragge &c. Hoc ego primus vidi, ſaid Zabarell, Hoc ego feci ſaith Another. But what ſaith Luther? By mens boaſting in this ſort, Haec ego feci, haec ego feci, Luth. in Pſal. 127. they become nothing better then mere Faeces, dreggs and lees.

becauſe by them their portion is fat] By them, that is, by their net and dragge, they think that their condition is well mended, and their meat is fat, opimus & optimus. God (the giver of all this) is not in all their thoughts: but as the moon, the fuller it is of light, the further it getts from the Sun the fountain of her light: ſo deale men with God.

Verſe 17. Shall they therefore empty their net?] That they may fill it againe anew, and ſo draw to themſelves as to a pond or pool, the wealth and power of the whole Eaſt? Interrogatio precationis ſpeciem habet, ſaith Gualther. This queſtion is an effectuall prayer: and it is as if the Prophet ſhould thus ſay, If, as hitherto, thou go on to wink at their wickedneſſe, O God, will they not grow more audacious every day, and miſchievous to mankind? Ariſe therefore O Lord of recompences to the help of thy people. Set up and ſhew thy ſelf above the heathen, that they may know themſelves to be but men.

and not ſpare continually to ſlay the nations?] q. d. This cannot hold long: and that it may not, is mine earneſt ſuite and ſupplication. Lord when thou makeſt inquiſition for blood, remember their blood-guiltineſſe,Pſal. 9.12. and forget not the cry of the humble. Theſe cruell Chaldeans do not only ſubjugate, but ſlay, not a few, but whole nations and that continually, and that without mercy. Is it not high time for thee to ſet to thy hand, O preſerver of men &c. Note the Prophets ardency in prayer: and learn of him to get upon the battlements, and look up, to ſee what comes of it, chap. 2.1. This was alſo Davids practiſe, Pſal. 5.3. where he uſeth the ſelf-ſame military word atſappeh: importing that he would be as a Spy upon a tower, to ſee whether he prevailed with God, whether he got the day.