John Trapp on Habakkuk 3

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 Gods 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, Flectitur irat us voce rogante Deus.Ovid. God ſuffereth himſelf oft to be overcome by the prayers of his people: and yeeldeth 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. Act. 3.24. 12.23. So doth this Prophet: he both preferreth a prayer (the word, [non-Latin text not transcribed] ſay ſome, ſignifieth ſuch a prayer as is made by a Mediatour before a judge; we have an advocate with the Father 1 Ioh. 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 any thing towards it, they merely ſought themſelves in it, and ſo loſt their labour, Zech. 7.5. whereas had they prayed as here is preſcribed, confeſſing their ſins,Lam. 3. and beſeeching God not to deale with them after their deſerts, but according to his ancient loving kindneſſes that never faile, 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 foure 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 eares of God, ſo that God hears nothing elſe.

upon Sigionoth] Vocabulum Muſicum eſt, cujus ratio Hebraeis ignota, ſaith Buxtorf: it is a Muſical terme, the reaſon whereof is unknown to the Hebrew-Doctours at this day. Yet Rabbi Salomon (and with him the moſt Interpreters) rendreth it pro ignorantiis, for ignorances, or as touching his own and his peoples errours; which the prophet here (convinced by Gods 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 ſomwhat excuſe a man (ſc. à tanto, [non-Latin text not transcribed]. 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[illegible: 1 letter] non-ſcientia, or lack of knowledge Hoſ. 4.7. But Calvin well obſerveth here, that the Prophet by begging pardon for i[illegible: 1 letter]norances, doth not omit his own and the peoples more grievous ſins: but ſheweth, 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 errours (or ignorances unwitting and inconſiderate ſins?) O clenſe 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, unleſſe 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 call'd to carry the croſſe: 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 ſoule ſhrinking in it ſelf from ſome imminent evill. The wicked heare and jeere: or their feare driveth them from God, as it did guilty Adam. Contrarily, the godly tremble at Gods judgements, whiles they hang in the threatenings: and draw nigh to him with intreaties of peace. In this feare of the Lord is ſtrong confidence, and his children have a place of refuge, Prov. 14.26.

O Lord reviue thy work in the middeſt of the yeares] i. e. Preſerve alive thine Iſrael, that work of thine hands Eſay. 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 leſſe 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 middeſt of the yeares make known] ſc. thy power in perfecting thy glory, and not forſaking the work of thine own hands Pſal. 138.8. It was Luthers uſuall prayer,Act. & Mon. 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, pray'd 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,Engl. Eliſ. pag. 134. [non-Latin text not transcribed]. and ſave me, &c. But what meant the Seventy here to tranſlate, In the middeſt 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 oxe and an aſſe. It may very well be, that the Church here prayeth for Gods grace and favour, during the time of her captivity.

In wrath remember mercy] In commotione irae: when thou art moſt moved againſt us, and haſt as much adoe to forbear killing of us, as thou hadſt to forbear Moſes, when thou metteſt him in the Inne, then remember to ſhew mercy, call to mind thy compaſſions which fail not. Look then upon us, and be mercifull unto us, as thou uſeſt to doe unto thoſe that love thy name, Pſal. 119.132. The wicked are threatned with an evill, an onely evil, without any mixture of mercy:Ezek. 7.5. 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 Gods benefits of old, for his own and their preſent confirmation of faith: without which prayer would be to no purpoſe: hence effectuall 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 beleeving, Mar. 7. Pſal. 55. yee ſhall receive, ſaith our Saviour. Caſt thy burthen (or thy requeſt) upon the Lord ſaith David. To help us ſo to doe, it is of ſingular uſe to conſider what God hath done heretofore: for thou haſt, thou wilt, is an ordinary medium of Scripture Logick, 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. Gods Majeſty & might when he gave the Law in Sinai, is here ſet forth, to ſhew how eaſily he can, if he pleaſe,Pſal. 126.4. turn again the captivity of his people, as the Streams in the ſouth.

And the holy One from mount Paran. Selah] He that is Holineſſe it ſelf (a title farre too good for that man of ſinne, 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 Fooliſhneſſe, not to your Holineſſe) and that muſt be ſanctified in righteouſneſſe Eſay 5.16. mount Paran was contiguous to the mountains Sinai and Teman, otherwiſe called Seir for its roughneſſe Deut. 33.2. Selah. This the Seventy make to be a muſical notion, rendring it Diapſalma. It ſeemeth to import an aſſeveration of a thing ſo to be, and an admiration thereat. The Iews 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 onely in Pſalmes 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 Iunius expreſſe Selah by the adverbs Summe Maximè, Vehementiſsimè, Excellenter. It was doubtleſſe 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 Iudgements, and true Lawes, good Statutes and Commandements, 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 majeſtick 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 ſhew 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?Dr. Hall If ſuch were the Proclamation of Gods Statutes, what ſhall the Seſſions bee? I ſee and tremble at the reſemblance. &c.

Verſe 4. And his brightneſſe 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 brightneſſe, which was as the light, [non-Latin text not transcribed] or as the Sun: ſ[illegible: 1 letter]e Iob 31.26. and 37.20. Hence the Heathens called Apollo or the Sun Orus, (which is the word here uſed) Hence alſo the Greek [non-Latin text not transcribed] to ſee.

He had [illegible: 1 word] coming out of his hand] Or, bright beams out of his ſide, as the Sun hath: The [illegible: 1 word] the Lord are in every place Prov. 15.3.Rev. 4.6. and every man before him is all [illegible: 1 word] Iob 34.22. the whole world is to him as a Sea of glaſſe, a clear tranſparent body, he ſhines and ſees throw it. Gods 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 ſhewed 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, Iob 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 dazled: we cannot look upon it in rota, but only in radiis: ſo here we cannot ſee God in his Eſſence, but onely in his effects, in his works and in his Word, where alſo we have but a ſhew, but a ſhadow of him, we ſee but his train in the Temple as Eſay: the holy Angels cover their faces with their wings as with a double ſcarfe before Gods brightneſſe, which would put out their eyes elſe [illegible: 1 letter]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. [non-Latin text not transcribed] So Hypocrits call the peſtilence [non-Latin text not transcribed], 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 [non-Latin text not transcribed] a deadly inflammation, whereof good Oecolampadius died, and was lamented by Melancthon. But Luther very uncharitably (the beſt have their failings) wrote that he beleeved Oecolampadixm ignitis Satanae telis & haſtis confoſſum, Lib. de Miſſae privat. ſubitanea morte peri[illegible: 1 letter]ſſe, that Oecolampadius died ſuddenly, being ſtabb'd to death with the fiery darts of the devill.

Verſe 6. He ſtood and meaſured the earth] Not Joſhuah 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 adoe. Let the Lord but ariſe onely, and his enemies ſhall be ſcattered,Camd. Eliſ. let him but frown, and they fall before him: If Auguſtus could frown to death Aſinius Pollio: and Queen Elizabeth her chancellour Hatton, what ſhall we think of Gods bended browes?

And the everlaſting mountains were ſcattered] i. e. thoſe kingdomes of the Can[illegible: 1 letter]anites that were held firm and unmoveable as the mountains, yea rivetted as it were upon eternity, ſee Num. 13.21.31, 22. Theſe were ſcattered, diſſilierunt fell in peeces, 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 Iſay 41.15. No worldly height could ſtand before him. By mountains here ſome underſtand Kings and Princes, as by hills, thoſe of inferiour rank.

His wayes are everlaſting) Heb. his walks or journies, that is, his government of the world by his power and wiſedome is perpetual, he never caſteth off the care thereof: There are that referre the word his to the Canaanites, [non-Latin text not transcribed] 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. Judg. 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 ſinne that God ſold his people into the hands of Cuſhan Riskathaijm, and yet afterwards ſent them a Saviour: why then ſhould they now deſpair of a ſeaſonable return out of captivity, though by their ſinnes they have provoked the Lord to wrath: ſith if they returne unto him and ſeek his favour, 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 our ſelves, 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 [non-Latin text not transcribed].

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 Judg. 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 reaſonleſſe, or liveleſſe creatures, it is for a puniſhment of mans ſin. But here his end and purpoſe was to ſhew; that he did ride upon thoſe horſes and charets (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 ſhews, that there is no queſtion to be made of it.

Verſe 9. Thy bowe 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 warre, Exod. 15.3. which ſhooteſt thine arrowes at a certainty, and never miſſeſt thine enemies, thy but-mark. See Job 16.12.

according to the oathes of the tribes, even thy word] i. e. according to thy promiſes to thy people, confirmed with oathes, even thoſe ſure mercies of David, or aſſured to David. Some render it, according to the oathes, thoſe props of thy word. His word is ſure and ſufficient of it ſelf: but, for our better ſettlement, and as a prop to our faith, He hath bound it with oathes: 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 oathes 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 performe. All thy pathes to thy people now are mercy and truth, Pſal. 25.10. not mercy onely, but mercy and truth: not by a providence onely, but by vertue 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 wilderneſſe they ſhould periſh for want of water. The ſame God alſo who had given his people petram aquatilem, gave them pluviam eſcatilem, Tertul. de patientia. (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 onely 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 eternall 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, runnes 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,Gualth. 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 Gods judgements; helping forward the execution thereof.

Verſe 11. The Sun and Moon ſtood ſtill in their habitation] viz. In the dayes of Joſhuah, 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,Buchol. that worketh wonders in heaven! and oh the heroicall faith of Joſhuah, the trophees whereof hee ſet in the very orbes of heaven.

at the light of thine arrowes, they went] By theſe ſhining arrowes, and glittering ſpears, ſome underſtand that terrible lightening, mixt with that horrible hail, Joſh. 10.11. with Exod. 9.23. and then it is figura planè poetica, a Poeticall expreſſion: for the poets call lightening [non-Latin text not transcribed],As the ſword of the Lord and of Gideon. Judg. 7. 18. Joves arrow. See the like Pſal. 18.14. The huge hail-ſtones were Gods glittering ſpears, wherewith he ſlaughtered his enemies. Others ſuppoſe, that theſe things are meant of the arms and weapons of the Iſraelites, called Gods arrowes and ſpears, becauſe uſed at his command, and ordered by him. This ſence Gualther liketh better, as moſt comfortable to Chriſtian warriours, who fight the Lords battels.

Verſe 12. Thou didſt march thorow the land in indignation] Heb. Thou didſt walk in pomp, as a Conquerour, thorow 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 Joſhuah, did all this. The moſt of the old inhabitants were deſtroyed. Some few fled into Africk, and left written upon a pillar for a monument to poſterity; We are Phoenicians, that fled from the face of Joſhuah the ſon of Nave.

Verſe 13. Thou wenteſt forth for the ſalvation of thy people] q. d. Thou waſt Generaliſſimo in [illegible: 1 letter]our expeditions, in the dayes of the Judges, who therefore were ſo ſucceſſefull. How could they be otherwiſe, when God came with them into the field?Camd. Eliſab. 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 Saviour, the ancient Jew-Doctours 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 ſence 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 Chriſts ſake ſubdued and ſubverted, together with their kingdomes.

Verſe 14. Thou didſt ſtrike thorow with his ſtaves, the heads of his villages [Heb. thou didſt pierce, or bore thorow, as with an awger, with his ſtaves (a Metaphor from ſhepherdy, according to that, Pſal. 23.3. thy rod and thy ſtaffe, &c.) or, with his tribes (the [non-Latin text not transcribed]) that entred the land of promiſe:Acts 26.7. 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 perſecutours: and much more wi[illegible: 2 letters], by the Son of David, ſubdue Satan and his Complices.

they came out as a whirl-winde 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 whirle-winde.

their rejoycing 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 rejoycing: they took pleaſure in their cruelty, and promiſed themſelves impunity.

Verſe 15. Thou diddeſt walk thorough the ſea &c.] q. d. Shall they thus prevaile by iniquity? and did they carry the ball upon the foot till they had gotten the goale? Hath ever any waxed fierce againſt God, and proſpered, Iob. 9.4? I trow, not. Thou that of old didd'ſt walk through the red ſea, did'ſt tread it, or,Pſal. 56.7. foot it, and that moſt ſwiftly, as if thou had'ſt had thy change of horſes.

thorow the heap of great waters] which thou laid'ſt on heaps for thy peoples 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 faire way for thy ſervants to eſcape out of greateſt dangers: and ſo I truſt thou wile againe, 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 peoples ſupport and comfort; Digreſſions in divine diſcourſes are not alwayes and abſolutely unlawfull. God ſometimes draweth aſide the doctrine, to ſatisfie ſome ſoule which the preacher knowes not: and, ſparingly uſed, it quickeneth attention.) O Lord I have heard thy ſpeech (touching Iſraels 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 lipps quivered] through want of naturall heate, which in this fright was gone inward to ſuccour the heart: as ſouldiers upon the approach of an enemy run into the caſtle.

at the voice] at the dreadfull denunciations of judgements.

rottenneſſe entred into my bones] Poetico more ex ſignis deſcribit, ſaith Gualther. The Prophet, in manner of a Poet, deſcribeth his great feare, by the gracious effects and ſignes thereof in his body.

that I might reſt in the day of trouble] This was the fruit of his holy feare of Gods imminent judgements, and that contrition of ſpirit that followed thereupon: viz. that both Hee, and all that took part with him in thoſe pious practiſes of ſenſibleneſſe and ſelf-abaſement, ſhould have peace with God, and be able to call their ſoules to reſt in the evill day.

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

he will invade them with his troops] Or, cut them in peeces. And that this was done, See 2 King. 25. and the book of Lamentations thorowout. Howbeit in judgement God remembreth mercy, as the Prophet had pray'd: for beſides the favour that the Jews found at Babylon by meanes 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 figtree ſhall not bloſſom] Here the Prophet ſheweth a well ſettled and a ſedate mind indeed: that he had attained, and by prayer waded unto a bleſſed compoſedneſſe and ſabbath of ſpirit, ſuch as the cock on the dunghill medled not with, neither knoweth the worth of: it being the moſt precious and peerleſſe 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 faile of outward comforts. Origens teaching and living were ſaid to be both alike: Habakkuks were ſo. Divinity is practicall: If ye know theſe things, happy are ye if ye do them: As leſſons of Muſick muſt be practiſed, and a copy not read onely, but imitated: ſo is it here. It is a bluſhful thing quando dicta factis erubeſcant, as Tertullian hath it;Plus ſanctimoniae conſpicitur in ipſo libello, quàm in libelli Auihore. when mens lives put their words to the bluſh, when Sanctiores ſunt aures plebis quàm corda ſacerdotum, there are more heavenly doctrines in the peoples cares, then ever were in the preachers heart, as Hilary hath it: when (as One ſaid of Eraſmus his Enchiridion) there is more holineſſe in an Authours book, then in his boſom: Exemplis ſanè qui docet, ille docet. Ariſtotle requireth in a Teacher,Ariſt Rhetor. Epiſt. ad Epbeſ. that he ſhew himſelf a patern of his own rules: and it is a good thing to teach (ſaith Ignatius, [non-Latin text not transcribed] if thou practiſe the ſame that thou teacheſt. That is an excellent commendation indeed that is given to a late eminent Divine amongſt us,Mr. Sam. Crook. 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 beleeving him upon his bare word, and that againſt ſenſe in things inviſible, and againſt reaſon in things incredible.

Although the figtree &c.. q d. Let warr come on, and with warr famine; as it befell Ieruſalem at the laſt ſiege in the dayes 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 cleane work, ſo that faithleſſe 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 rejoyce in the Lord, I will joy in the God of my ſalvation] This joy of the Lord was the Prophets ſtrength, Nch. 8.10. and kept his head above all waters of affliction. So it was Davids at the ſack of Ziglag 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 priviledges, that he cannot be greatly moved Pſal. 62.2. His ſoule in greateſt ſtraights can magnifie the Lord, and his ſpirit rejoyce in God his Saviour. Diſquieted he may be ſometimes for a ſeaſon, till he hath recollected and better bethought himſelf, we are ſtaggering ſaith the Apoſtle, but not wholy ſticking 2 Cor. 4.8. for not the eveneſt waights but at their firſt putting into the ballance do ſomwhat ſway both parts thereof, not without ſome ſhew 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 beare 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 leſſe cloths then another &c.

And he will make my feet like hindes 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 againe in the holy land: Yea as Jacob after he had converſed with God at Bethel,Gen. 29.1. 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 ſoule ſuppled with the oyle of ſpirituall 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, hart, and pen of almighty God. In the primitive times, happy was he held that could repeate aliquid Davidicum, any thing of Davids doings. Our king Alured tranſlated the Pſalter himſelf into his own Saxon tongue. Andromicus the Greek Emperour made it his manuall, 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 ſoules Soliloquie, ſaith Another; wherein are Amulets of comfort more pleaſant then the pooles of Heſhbon, more glorious then the tower of Lebanon, more redolent then the oyle of Aaron, more fructifying then the dew of Hermon &c. Moſt worthy to be laid up in that Perſian casket embroydered with gold and pearle 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 Muſick-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.