John Trapp on Habakkuk 2

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 Gods providence, ruling the affaires of the world. See the Note on chap. 1.17. There are ſpaces betwixt our prayers, and Gods anſwers. God harkens what Habacuc ſpeakes: and Habacuc muſt harken another while what God ſpeakes. This he had learned of David Pſal. 85.8. Prayer is a Chriſtians angel, ſeed, dove, meſſenger: and muſt be looked after. Who ſhootes 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 firme and faſt (as a Champion that will keep his ground) upon the tower or fortreſſe of divine meditation, upon Gods word,Neſcio quomodo imbecillior eſt medicina quam morbus. which alone hath virtutem pacativam a ſettling property to compoſe the ſoule when diſtempered, and to lodge a bleſſed calme, a ſabbath of reſt in it, far above all Philoſophicall 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 ſoule. So fooliſh a thing it is, to flie in diſtreſſe 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 reades 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 internall 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 wiſdome, and to little purpoſe, becauſe they come not Cumprivilegio.

and what I ſhall anſwer, when I am reprooved] 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 Gods ſervants with this weapon to unſettle their faith, and to make them fall from their own ſtedfaſtneſſe. Doſt thou ſtill retain thine integrity? ſaid Jobs wife to him. Seeſt thou not how little good there is to be got by Gods ſervice? that all things are in a huddle here below, that they run on wheeles, and have no certain courſe? Thus the devill 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 Arrian 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 houre? &c. Of many good people in Salvians time, for whoſe ſatisfaction he was forced to write thoſe eight excellent bookes De Gubernatione Dei; as likewiſe Auſtin (upon a like occaſion) did thoſe two and twenty elaborate bookes 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.Jam. 1.5. And the Lord anſwered me and ſaid] Wiſdome he had ſought of God, who giveth liberally; and wiſdome is granted him without hitting him in the teeth with his bold expoſtulations, and conteſtations about providence. Faithfull 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 ther'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:Bell. lib. 4. de V. D. Cap. 4. 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 plaine upon tables] Boxen tables (as the Seventy render it) for on box, for the firmeneſſe 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 buſineſſe, 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, [non-Latin text not transcribed]. 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 plainneſſe in things needfull to be known: he hath written them as it were with the beames 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 Gods people may learn to wait. He that beleeveth maketh not haſt, he can both wait (as knowing that many of Gods promiſes beare 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 effectuall faith, which is herein like unto Chriſtall, of which it is reported, that the very touching of it quickens other ſtones, and puts a luſtre and lovelineſſe upon them.

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

and not lie] that is, not diſappoint: as the earth is ſaid to lie when it yeelds not her expected increaſe. God is faithfull, and cannot lie. Chriſt hath a rainbow on his head Rev. 10.1. to ſhew that he is faithfull and conſtant in his promiſes, and that tempeſts ſhall blow over the skie be cleared. He hath hitherto kept promiſe with nights and dayes, 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 faithfull and true witneſſe 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 beare evill, then to wait for the promiſed good Heb. 10.36.) therefore is the promiſe heere not delivered only, but doubled, and trebled. It ſhall ſpeake, it will come, it will ſurely come: nay doubled againe 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 Rhetoricke of God! and oh the certaintie of the promiſes!

It will not tarry] ſc. beyond the time appointed of God. In ſe non tardat, carni tardare videtur. Gods help ſeemes 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 ſlaine, becauſe then exactly the 400 yeers were up. And Dan. 5.30. In that night was Belſhazzar ſlaine; becauſe then exactly the 70. yeeres were ended.

Verſe 4. Behold his ſoule which is lifted up] Ebulat, protuberat, which ſwelleth like a bubble, and breaketh thorough its own weakneſſe: [non-Latin text not transcribed] Heb. 10.37. Ecce quiſemu. nit. Gualth. he that by unbeliefe or carnall 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 ſoule is not upright in him] that is, it is very corrupt and crooked, ſtark naught: and Gods ſoule can take no pleaſure in him; but he will puniſh him as a run-away, as one that hath fled from his colours, forſaken his captaine, revolted to the enemy Heb. 10.37, 38. Transfugas ubicunque inventi fuerint, quaſi hoſtes interficere licet, was the old law of armes. 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 ſpeake? how ſhall we hold out till it come? till the ſeventy yeers 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 meſſe 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 expreſſe thus much,Keck. Phyſ. that as pottage (that ſuccus benignus, as Keckerman calleth it) preſerveth this naturall life from periſhing: ſo doth faiths acting upon the promiſes, and extracting nouriſhment from the ſame, maintain life ſpirituall: and thereby it was that Daniel ſtopped the mouthes 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 bloſſome, &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 quietneſſe, ſoundneſſe, and preſence of minde, 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 joyes; ſuch as the flames cannot dry up, nor rivers of blood drown: faith actuated upon the promiſes maketh the beleever walk above the middle region of the air (as it were) in a continuall ſerenity, as Henoch did: and ſealeth him a double charter of privative, and poſitive priviledges. See it ſet down 1 Cor. 3.21, 22, 23. Faith makes him live in the mouth of death, by ſtrengthening him againſt the horrours of it Pſal. 23.4. Rom. 8.38. Heb. 11.31. 1 Cor. 15.55, 56, 57. and by ſhewing him heaven beyond it, Heb. 11.13. and therein freedome 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 farre off: and therefore the juſt ſhould mean-while, live by faith, and bear up under affliction. For if thoſe that beleeve not the promiſes, but ſhift and ſhark for help and comfort elſewhere, ſhall ſmart for their unbelief, as verſ. 4. where ſhall thoſe appear that are here deſcribed? ſhall theſe bipedum nequiſſimi, worſt of men eſcape by iniquity? Never think it. Firſt, their drunkenneſſe alone would undo them; as it did Amnon, [non-Latin text not transcribed]. Ariſt. Ethic. l. 3. c. 3. [non-Latin text not transcribed]. Aelian. lib. 2. cap. 41. Elah, Nabal, Belſhazzar, Bonoſus, &c. Ariſtotle ſaith, that double puniſhments are due to drunkards: firſt, for their drunkenneſſe, and then for other ſinnes committed in and by their drunkenneſſe. Nebuchadnezzar (or, as ſome will have it, Belſhazzar) is here called wine, or, (by an ordinary ellipſis) a man of wine: not onely 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 countrey will not contain him, but he encloſeth all nations in his draw-net, chap. 1.15.Sheol. 4. He enlargeth his deſire as hell] which hath its name in Hebrew, from its unſatiableneſſe, Prov. 30.15, 16. and in Latine it is called Infernus ab inferendo, ſay ſome, from the devils continuall 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 fuell 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 kingdome 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 kingdome 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 terrour, 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 mens mouthes) 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 kernell can be come at. See Judg. 7.15.

Woe to him that i[illegible: 1 letter]creaſeth that which is not his] Heb. Lo, lo. Some render it,Veſhibhro. 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 Latine Vah, Vah, tune ille es, &c. Ah ſirrah, are you he that increaſeth that which is not yours, &c. Euge, [non-Latin text not transcribed].

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 ſtile himſelf then the great Turk, Awlem Penawh, that is, The worlds refuge: the poor mans 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,Camd. Eliſab. 189. when there could be drawn neither gold nor ſilver, nor any other mettall, they were caſt forth to mend the high-wayes. This was labour in vain, preſſure to no purpoſe: and no leſſe 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 mouthes 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 immortall ſoul? to purchaſe an everlaſting death? to ſink into the bottomleſſe 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 Eſay 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 ſurprized, and ſpoyled 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 Benhadads army, and thoſe Midianites, Judg. 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.Speed. 795. who was then in the field againſt them, and gat the day, to know what ranſom hee would give, &c.

Verſe 8. Becauſe thou haſt ſpoyled 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 Embaſſie 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 Gothes, Vandals, Hunnes, 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 Lords own doing: who often ſuffers his enemies, like Adoniah'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 joyes and hopes, he confounds all their deviſes, and layes them open to the ſcorne of the world, and the ſpoyle of the remnant of the people whom they vilified.

becauſe of mens blood] Heb. bloods, every drop whereof had a tongue to cry to God for vengeance ſaying,Rev. 16.6. Pſal. 55.23. Give them blood to drink, for they are worthy, Oh let not bloody and deceitfull men live out half their dayes. That ſouldier can never anſwer it to God that hath not a good cauſe, and ſtriketh not rather as a Juſticer, then as a ſouldier.

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 Gods eye, [illegible: 2 letters]hon. that little man in the eye that may not be medled 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 Jeremies elegie there over it, when captivated by theſe Chaldees.

Verſe 9. Wee to him that coveteth an evill covetouſneſſe] For there is a good covetouſneſſe (which few are guilty of) 1 Cor. 12.31. Covet earneſtly the beſt guifts: And yet ſhew 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 barrells enrich not, unleſſe 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 covetouſneſſe of the Caldeans here threatened and thundered againſt, was of another nature. It is called an evill covetouſneſſe, and hath its name in the Originall of piercing or wounding, as Joel 2.8. and fitly, both in reſpect of a mans 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 ſhew 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 gaine which thou haſt made, and at thy blood which hath been in the middſt 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 deale well enough with Him: therefore it followeth verſe 14. Can thine heart endure, or can thine hands be ſtrong in the dayes that I ſhall deale 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 Gehezi, did in leaving their children the leproſy for a legacy. Iob 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 Gods 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 Gods diſpleaſure do but light upon it,De vita Conſtant: lib. 5. &c. Thus Diocleſian that cruell perſecutour had his houſe wholy 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 yong from the ſerpent that ſeekes to deſtroy them.

that he may be delivered from the power of evill] which he hat cauſe to feare from others, to whom he hath been ſo injurious and oppreſſive. But how will he be hid or freed from the terrours 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 levell 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 kingdome (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, paines, plotting and practiſing, that can preſerve it from ignominy and utter ruine. God will turn thy glory into ſhame, and make thy name to rot and ſtink as putrified fleſh Prov. 10.7. and ver. 9. He that perverteth his wayes ſhall be known. And when ſuch a man is raked up in the duſt, his evill courſes ſhall be caſt as dung in the faces of thoſe whom he leaveth behind him. What fooles then are Extortioners, Muckwormes and Cormorants, that live miſerably and deale unjuſtly, opening the mouthes of all to cry out upon their cr[illegible: 2 letters]tineſſe, covetouſneſſe and cruelty, and yet think to raiſe up their houſes and advance their names, and adorne their children with glory and eſtimation?

by cutting off many people] A poore glory it was to Sylla to have made ſuch a mercileſſe maſſacre at Athens: and after that, to have proſcribed and ſlaine 4700. [non-Latin text not transcribed]. citizens of Rome, as he cauſed it to be publikely recorded, videlicet ne memoria tam praeclarae rei dilueretur, ſaith mine Authour.Johnſt. de Nat. Conſt. 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 heretikes, as he called them: or for the bloody Spaniards, that they have murthered fifty millions of Indians in 42. yeers, as Acoſta the Jeſuite teſtifieth.

and haſt ſinned againſt thy ſoule] The worth whereof is incomparable, the loſſe irreparable, as Chriſt (who only went to the price of ſoules) telleth us Mat. 16.26. It was therefore no ill counfell that Francis Xaverius gave Iohn 3. King of Portugall to meditate every day a quarter of an houre on that divine ſentence, What ſhall it profit a man to win the world, and loſe his ſoule? Neither was it any evill anſwer that Maximilian (King of Bohemia, afterwards Emperour) gave the Pope, who perſwaded him to be a good Catholike with many promiſes of profits and preferments: the king anſwered, I thank your holineſſe: but my ſoules health is dearer to me then all the things in the world.Hiſt. of Counc. of Trent. 429. Speed 496. 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 yeer 1152. pleaſed him much worſe, who caſt his Bulles (whereby he required the fruites of vacancies of all Cathedrall Churches of France) into the fire, ſaying, I had rather the Popes bulles ſhould roaſt in the fire, then that my ſoule ſhould fry in hell.

Verſe 11. For the ſtone ſhall cry out of the wall, and the beame out of the timber ſhall anſwer it] Here are wofull Antiphonies ſcreech-owles of woe cry aloud from the beames of the oppreſſours chambers, and make moſt hideous noiſes in the eares 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 teſtifie againſt them: ſo ſhall other creatures that grone under their abuſes Rom. 8.19, 20, 22. They ſeeme all to ſay unto us thoſe 3.Lib. 2. de Arcap. 3. words, ſaith Hugo, Accipe, Redde, Fuge; Accipe beneficium, Redde Officium, Fuge Supplicium.

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

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

Verſe 12. Wo to him that buildeth a town with blood] This ſeemeth to be the ſenſeleſſe creatures black Cantus (as they call it) chaunted out againſt the wrong-doer, by Gods own appoinrment, cui obſcura clarent, muta reſpondent, ſilentium confitetur, ſaith an Ancient, —cui ſervi ut taceant, jumenta loquentur,Juvenal. The very beaſts have a verdict to paſſe upon oppreſſours; as the dumb Aſſe did upon Balaam: yea the lifeleſſe creatures ſhall ring a dolefull knell of Woe and alaſſe in their eares, and cry them guilty: as the earth did Cain, and the heaven did Phocas; and as the tignum è 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 reade Nah. 3.8, 10. with the Note. And for Alexander himſelf,Speed. he lay unburied thirty dayes together, neither did his bloody conqueſt above ground purchaſe him any title for an habitation under ground. The like befell our Conquerour 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 ſeverall walles of brick about his Babylon,Joſeph. lib. 10. chp. 11. 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 labour in the fire] Labour in vaine to quench the fire, wherewith Babylon ſhall be burnt, Jer. 51.58. Or have laboured 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[illegible: 1 letter]ive againſt a flame. What profit hath he that laboureth for the wind Eccleſ. 5.16. much leſſe he that laboureth in the fire, that devouring element. See Eſay 33.14. Poſſibly he may beſaved himſelf, yet ſo as by fire, but his work ſhall be burnt, that loſſe he ſhall ſuffer 1 Cor. 3.15. As they that ſeek after the Philoſophers ſtone labour 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 calles 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 peece of their Egyptian learning. But it is certain that thoſe holy ſoules never either learned or taught any ſuch laborious loſſe of time and money. Demetrius Phalereus complaineth of theſe Alchymiſts long agone not without indignation quod certis conſumptis incertorum gratiâ, Athenaeus quae ſe capturos ſperabant, non ceperunt, quod verò 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, Ad Cardan. exerc. 83. p. 100. 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 phyſick. This I condemne 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 certò, citò, 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 emphaticall Apoſiopeſis) Is it not, (look you) of the Lord of Hoſts? The people ſhall labour 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. citò itidem caſura, De rem. ut. fort. dial. 118. ſi vos eſſetis viri, ſaid Petrarch long ſince. It would ſoon be down, would you but ſtand up as men. Neither ſhall the Jeſuites (that ultimus diaboli crepitus) be able to uphold it: there is a cold ſweat upon all the limbes 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 chanell of the ſea: that is plentifully, and abundantly, See a like promiſe, Iſay 11.9. but to another purpoſe. That's a famous promiſe of the comming and kingdome 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 judgement, becauſe many wicked men eſcape in this world without condigne 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 leſſe equally carried: and the reaſon of Gods proceedings with men ſhall be cleared up, which now alſo we are bound to beleeve to be (ſometimes ſecret, but) ever juſt. At the day of judgement we ſhall ſee an excellent harmony in this diſcord of things: and all obſcure paſſages ſhall bee made as plain to us, as if they were written with the moſt glittering Sun-beam, upon a wall of Chryſtall. 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. Wo unto him that giveth his neighbour drink] The Babylonians (among other their flagitious practiſes afore-mentioned) were much addicted to drunkenneſſe, 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 Gods fierce wrath. They drank to their neighbours, or companions, not in a way, either of curteſie, 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[illegible: 1 letter]eſſe ſonne. Therefore as he curſed Ham (though Scaliger excuſe him) and it ſtuck to his poſterity for ever: ſo doth God here denounce a woe to drunkards, and ſo ſets it on, as no creature ſhall ever bee able to take it off.

that putteſt thy bottle to him] Not thy bowle onely, but thy bottle, that he may drink, and be drunk, and ſpew, and fall, &c. Jer. 25.27. This is ordinarily practiſed by our Roaring-boyes, (as they will needs be called by a wofull prolepſis, Here for hereafter) in their Cyclopicall, [non-Latin text not transcribed]. Either by perſwaſions, 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 needleſſe draughts (as a horſe doth a drench) by domineering drunkards, that they may ſee his nakedneſſe, triumph over him, as laid up, or (as the new terme is) ſatisfied. Their courſes are here graphically, and in lively colours deſcribed by the holy Ghoſt; to ſet forth the hatefulneſſe thereof, and how wofull will be the iſſue. There are that read the words thus. That putteſt thine anger to him, thy fervour, 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, Sueton. an honeſt Roman, becauſe he refuſed to drink ſo much as he commanded him. Others read it, That putteſt thy poyſon to him: and indeed, Ebrietas eſt blandus daemon, dulce venenum, ſuave peccatum, &c. Drunkenneſſe is a fair-ſpoken devil, a pleaſant poiſon, a ſweet ſinne, which he that hath in him, hath not himſelf, and which he that runs into, runs not into a ſingle ſinne, but is wholly turned into ſinne. How often, (ſaith a grave Divine) have I ſeen vermine 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 thy ſelf, that thou mayeſt drink him under the board.De ſua bobacitate librum conſcripſit ſeu potius evomuit. [illegible: 1 letter]erod. This was great Alexanders ſinne, and ruine: ſo it was M. Anthonies, (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 ſucceſſour Ahaſhueroſh,, who made a law at his great feaſt, that every man ſhould drink according to his pleaſure, Eſth. 1.8. So Minos, king of Creet ordered, that his ſubjects ſhould not drink one to another, [non-Latin text not transcribed], unto drunkenneſſe. Quinetiam Spartae mos eſt laudabilis ille, Ʋt bibat arbitrio pocula quiſque ſuo. 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 ſinne 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-warres, to drown themſelves by immoderate drinking:Cam[illegible: 1 letter]d. Eliſ.231. and by drinking to others healths, to impair their own: ſo that in our dayes came forth the firſt reſtraint thereof by ſeverity of lawes, 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 pinnes in cups, that none ſhould quaſſe whole ones.

And makeſt him drunk alſo] Robbeſt him of himſelfe, and layeſt a beaſt in his roome. The ſame Hebrew word Zolel ſignifieth a drunkard and a vile perſon: filthy venemous creatures breed in thoſe fenniſh grounds Ich 40.21. Behemoth lieth in them; which Gulielmus Pariſienſis applyeth to the Devil in drunken hearts: whereas in dry places, ſober ſouls, he walketh about ſeeking reſt but ſindeth none Mat. 12.43.Natal. Comes E[illegible: 2 letters]iſt. 84. daemon meridianus The very Heathen in hatred of this ſinne fained that Cobali (an hurtfull and pernicious kind of Devils) accompanyed Bacchus: and that Acratus, or the intemperate Devil was their Captain. Seneca calleth it a voluntary madneſſe, another a noon-day Devill, no more a night-walker, as once, 1 Theſ. 5.7. The Lacedemonians puniſhed it ſeverely; ſo do the Turks at this day, powring ladle-fuls of boyling 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.Heyl. Geog. 793. Morat Baſſa commanded a pipe to be thruſt thorow the noſe of a Turk, which was found taking Tobacco: and ſo in deriſion to be led about Constantinople. Let men ſhun this ſhamefull ſinne; and be farre 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 ſinne, might not come to that place of torment. Luke 16. 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 maist look on their nakedneſſe] Thoſe parts that nature would have covered are called nakedneſſe per Antiphraſin. To look on them with delight, is by ſome held a ſinne 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 uncleanneſſe, (as Attalus the Macedonian dealt by Pauſanias a young Courtier, who afterwards ſlew King Philip, Panſudam ſo [illegible: 2 letters]um mero Al [illegible: 2 letters]lus non [illegible: 1 letter]uae tantuin verim & convivarum libi[illegible: 3 letters] velut ſcor[illegible: 2 letters]m. vrle ſubject, ludi [illegible: 5 letters] [illegible: 1 span] theat. [illegible: 1 span] vi[illegible: 2 letters]uti ſun[illegible: 1 letter]limus & rigidae inn [illegible: 2 letters] tiae. Vell. lib. 2. becauſe he would not puniſh Attalus, for ſo doing) that's worſt of all: and hath a woe, woe, woe, hanging at the heeles 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 thy ſelfe: thy drunkeneſſe 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 mens 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 blurre 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 vertue her ſelfe as might be. In Scripture, the drunkards ſtile begins in lawleſneſſe, proceeds in unprofitableneſſe, ends in miſery; and all ſh[illegible: 1 letter]t up in that denomination of his pedigree, A ſonne of Belial.

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

Heus, hic ſitus eſt Offellius Buratius Bibulus, Qui dum vixit, aut bibit aut minxit. abi praeceps)Jo[illegible: 1 letter]nſi. de Natur. conſtant.

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 righteouſneſſe 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 nakedneſſe, to lie with their fore-skins uncovered to their perpetual reproach. Uncircumciſion was a ſhameful ſpectacle indeed among that people.

The cup of the Lords right hand ſhall be turned to thee] Heb. turned about, or ſhall turn it ſelſe, quia rerum omnium viciſſitudo: thy turn is now come to take off the dregs of Gods cup of calamity Ier. 25.15. that hath eternity to the bottome.

And ſhamefull 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 ſtomacks as dogges do their gorges, and then diſgorge themſelves in a ſhamefull ſort, as Antonius did at Narbon amidſt his gueſts at a feaſt: and as Eccius, Luthers 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 weightineſſe: as the word twice here uſed for ſhame, ſignifieth lightneſſe: an elegant oppoſition, ſhewing that whatſoever the Babylonians gloried in, and held themſelves honourable 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 Gods people (which is the main ſcope of this propheſie) he repeateth the chief cauſes of Babylons calamity: viz. her cruelty to Lebanon, that is, to all Judaea (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 Gods ape. This violence in firing the Temple, and deſolating the countrey, 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 murthered and maſſacred by the Chaldeans, who ſhall therefore be ſeverely puniſhed, and this written, as it were, over their heads, to ſignifie for what they ſuffer. Becauſe of mens 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 Emperour Antoninus the Philoſopher did, when he was to meet his enemie,Ita refer.- Vulcat. Galliz. in Avid. Caſſ. Non ſic deos coluimus ut ille 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. Eſay 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 it ſelf? In Henry the eights time, one Mr. Cotiſmore was accuſed of hereſie, for ſaying,Act & Mon 763. that Images were but Carpenters chips; and that when men go to offer to them, they did it to ſhew 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 counſell; Pay the poor man his money, and go your wayes 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,Ibid. 1340, ſaith Mr. Fox. Horace brings in Priapus, that ridiculous garden god, ſaying, thus, Olim truneus eram ficulnus, &c. 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, De civ. D[illegible: 1 letter]i. lib.6. c. 10. 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 onely defects, but alſo lies, ſaith the Homily againſt perill of idolatry, ſet forth in Queen Elizabeths dayes. Irenaeus reproveth the Gnoſticks for carrying about the images of Chriſt, made in Pilates 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 ſacriledge 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 Germanes, ſaith Tacitus. The old Britones indeed had their idols, Portenta diabolica (ſo Gildas calleth them) penè 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 mens 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 raigne, on that very day wherein the victory was gotten at Muſcleborough in Scotland: and now I hope we are rid of them for ever. The Turks will not endure them, no not upon their coynes; becauſe of the ſecond Commandement: for they alſo do ſo honour Moſes his writings,Par. Porleg. in Geneſ. that they kiſſe any piece of Paper, wherein any thing of his is written, and do exceedingly hate Papiſts for their abominable idolatry: as do likewiſe the Jewes.

that the maker of his work truſteth therein] Which he would never do, if not bewitcht, and bereft of his right mind. To truſt in a god of a mans own making, is a prodigious errour, a ſtupendious ſtupidity.

to make dumb idols] In the Hebrew there is an elegant Agnomination, Elilim illemim, ſpeechleſſe, No-gods, that give no anſwer to their ſuitours, and —quorum ſunt numina nomina tant ùm.

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 venome 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 braſſe, 2 King 18.4. Pagnins rendreth it,Theſ. Ling. ſanct. aenuſum. Marinus, aeniculum, that is, parum quid aeris, a little piece of ſorry braſſe. The Jewes 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 Saviour, to kneel to it, to embrace it, to kiſſe it, to weep upon it,Spec. Eur. (as is the faſhion of Italy) this is preaching ſufficient for them: and perſwadeth them more with the very ſight of it to hate Chriſtian religion, then any reaſon that the world can alledge to love it. Woe therefore to thoſe Popiſh Idolaters, becauſe of offences: deſtruction to them, that thus ſay to the wood, Awake, and to the dumb ſtone, Ariſe] A prayer, fit to be preferr'd to God onely, (as Pſal. 35.23.) who giveth not his glory to any other, nor his honour to graven images.Eſay 42.8. He that is the right object of mens 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,Act. & Mon. 990. not onely the Popes authority ſhall be driven out for ever, but his name alſo ſhortly ſhall be forgotten in England. We will from henceforth ask counſell of him and his when we liſt to be deceived, when we covet to be in errour, when we deſire to offend God, truth and honeſty &c.

behold it is laid over with gold and ſilver] q. d. Come and ſee, beleeve your own eyes at leaſt, behold the matter, form, workmanſhip of this new-made god,Ibid. 1084. and grow wiſer. The Rood of Grace with all its trinkets, the blood of Hales (that notable impoſtor) was laid open at Pauls croſſe by Cromwell, and there viewed and torn in peeces by the people.

there is no breath at all in the middeſt of it] No ſoule,Aeſop. not ſo much as that of a beaſt. O pulchrum caput, ſed cerebrum non ineſt, ſaid the ape (in the fable) comming once into a ca[illegible: 1 letter]vers ſhop. The beſt thing that an image can teach a man is, that it ſelf is dumb and dead: and that the maker thereof cannot give life and breath to it, much leſſe a deity.

Verſe 20. But the Lord is in his holy Temple] It is not enough to condemne 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.De nat. deos. Cambyſes deſtroyed the Egyptian idols, rather in ſcorne 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[illegible: 1 letter]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 onely true God, Jehovah, ſaith he, is in his holy Temple: that Eſſentiator who hath his being of himſelf, and gives beeing to all things elſe [non-Latin text not transcribed] 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 goodneſſe. 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 judgements, truſt in his promiſes, wait upon him in his ordinances, walk before him in obedience, ſpeake not of him or to him, but as knowing your diſtance, your infancie. In ſpeaking of God, our beſt eloquence is ſilence, ſaith Mr. Hooker. In ſpeaking to him, quanta cum reverentia, quanto timore, quanta humilitate, Bern. de diverſ. 25. accedere debet è palude ſua procedens & repens vilis ranuncula, ſaith Bernard? with what reverence and godly feare, with what humility, ſhould a poor ſmall frog, creeping out of his mud, draw neer unto this great God, before whom Angels appeare 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 aw, and even quake before him, wriggling into their holes, as wormes do, when it thundreth, and beeing all huſht, as ſheep are before the wolfe, birds before the hawk, all the beaſts of the field before the lion when he roareth.