John Trapp on Zephaniah 2

CHAP. II.

Verſe 1. GAther your ſelvs together, yea together) Excut ite vos, iterumque excutite. Fanne your ſelves, yea fanne your ſelves. The precept is doubled,Tremeli. as it is likewiſe Num. 3.40. and 2 Cor. 13.5. to ſhew the neceſſity of our doing it, as alſo the utility if well done, and laſtly our croſſneſſe and averſneſſe thereunto, together with Gods exceeding great deſire that it ſhould be throughly done for our greateſt good. Grievous things he had threatened in the former chapter: all which to prevent, he here preſcribeth them a courſe of ſelfe-examination, and thereupon ſound converſion: ſo true is that of an ancient Ideo minatur Deus ut non puniat, Iſid. God doth therefore threaten that he may not puniſh. It is as if God ſhould thus ſay, Behold thou art in danger of deſtruction; is it not therefore high time to ſearch, yea to be ſerious and exact in the ſcrutiny? to gather thy diſperſed wits together, to ſummon the ſobriety of thy ſenſes before the barre of thy beſt judgement? to conſider and conſult what is fit to be done in this caſe? to have thine eyes in thine head, with Solomons wiſe man Eccleſ. 2.14? Yea to have thine eyes like the windowes in Solomons Temples, broad inward 1 King. 6.4. Mens minds are naturally as ill ſet as their eyes: they turne neither of them inward. Lamiae-like they are ſharp ſighted abroad to diſcern other mens faults: but blinde at home to take notice of their own. Nature ſhewes no ſinne: what is our iniquity or our ſin, ſaid thoſe in Jeremy when wrath was even breaking out upon them Jer. 16.10? ſo Hoſ, 12.8. Men deal with their ſouls as ſome doe with their bodies; who, when their beauty is decayed, they deſire to hide it from themſelves by falſe glaſſes, and from others by painting: ſo their ſinnes, from themſelves by falſe gloſſes, and from others by excuſes. But he that thus hideth his ſinnes cannot proſper, Prov. 28.13. he muſt not look for gains his proſperity 3 Joh. 2. but for further hardneſſe of heart, Prov. 28.14. and horrour of conſcience Pſal. 32.3. For God will not ſcarfe mens bones before they are ſet, nor lap up their ſores before they are ſearcht. Wherefore Search you, ſearch you O Nation, &c. Search your ſelves to the quick, ſift you to the branne, lay your hands upon your hearts, thruſt them deep into your boſomes with Moſes, ſo ſhall you take them out again leprous as ſnow Exod. 4.6. Commune with your conſciences and be ſtill, or make a pauſe. Pſal. 4.4. lay a peremptory charge upon them to be true to you, and to doe their office impartially, in laying open how many tranſgreſſions are wrapt up in your ſinnes, Levit. 16.21. in bringing them all forth to you, as they in Ezra brought forth the veſſels of the Sanctuary, by number and by w[illegible: 1 letter]ight, Ezra 8.34. in their circumſtances and aggravations. Why ſhould God ſay unto thee of thy ſinnes,, as once Samuel did to Jeſſe of his ſonnes, Are theſe all thy children? Conſcience, if not charged to the contrary, and well watched, will either lye to thee, as Gehezi did to his Maſter: or at leaſt ſubſtract a part of thy ſinnes, as Ananias and Saphira did a part of the price. Search therefore, and follow your work cloſe, that ye may ſay with Ephraim Jer. 31.19. After that I was made known to my ſelfe, I repented, and with David, I examined my wayes, and finding all out of order, I turned my feet to my teſtimonies, Pſal. 119.59.

O nation not deſired] As not deſireable: having nothing of worth in thee wherefore any ſhould be found of thee, or ſeek any further after thee, Daniel was a man of deſires, chap. ut veniant defiderati omnium gentium Jun. 9.23. David a man after Gods own heart. Moſes fair to God, Acts 7.20. The Saints are the deſired ones of all Nations, as ſome read that text Hag. 2.7. The precious ſonnes of Zion comparable (not to ſilver onely, as the word here uſed importeth, but) to ſine gold, Lam. 4.2. As for the wicked, they are all droſſe, Ezek 22.18, 19. and God doth ſo little deſire them, as that he putteth them away, or maketh them to ceaſe as droſſe, Pſal. 119.119. and commandeth others to doe the like by them, Prov. 25.4, 5. Some take the words in the active ſenſe, and render them, O n[illegible: 1 letter]tion not deſirous: viz. to ſearch thy wayes and turne again to me. Thou that haſt no minde to be dealing with thy ſelfe, or to draw nigh to me, but hadſt as leife bee knockt on the head, as doe either: Gens vacua deſiderio. O nation void of any good deſires.Auguſt. Whereas tota Chriſtiani hominis vita ſanctum deſiderium eſt, the whole life of a good Chriſtian is one continuate deſire after God, his kingdome, and the righteouſneſſe thereof. Mat. 6.33. he followeth after it Prov. 21.21. as an Apprentice followeth his trade, though he be not his craftsmaſter. Some faint deſires, luskiſh longings, ſhort-winded wiſhes may be found in a wicked man; but they riſe not up to the full height of well-knit reſolution for God. Like they are to Meteors that are carried above the earth, but not united to the Element of fire: therefore they fall and return to their firſt principles: like ice which melteth in the day, and hardeneth again in the night: like the ſluggard in his bed, that puts out his arme to riſe, and then pulls it in again. See Pſal. 78.34.38.

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

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

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

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

All ye meek of the earth] This is the character, the diſtinctive note of a true Chriſtian: who as he is ſure to be afflicted (affliction and meekneſſe grow both upon the ſame root in the holy tongue) ſo by affliction hee is meekened and mortified, his fleſh is crucified with the affections and luſts: and ſo he is fitted to ſeek the Lord, to lie at his feet and ſay, ſpeak Lord, for thy ſervant heareth. [non-Latin text not transcribed] Septuag. The e meek and lowly ones are they whom God will teach Pſal. 25.9. beautifie Pſal. 149.4. ſolace Iſai 29.19. and 61.1. ſave, God will ſave the humble perſon. Job. 22.29. Now meekneſſe and humility are a pair of twin-ſiſters, never aſunder.Sorores collactanea. See how they goe coupled, Mat. 11.29. and the Seventy render this text, all the lowly of the earth, that are as low as th earth, in your own eyes and eſteeme.

Which have wrought his judgement] i.e. have been doing at it, qui feciſtis praecepta etſi non perfeciſtis who aime at perfection though ye cannot attain to it, [non-Latin text not transcribed], quaſi [non-Latin text not transcribed]. ſolo aquatus. Pſal. 103.18. who think upon his Commandements to doe them, having reſpect to them all, and wiſhing well to the worke, Pſal. 118.5, 6. which God graciouſly accepteth as a working his judgement and yet would have you to abound more and more. Wherefore,

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

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

Verſe 4. For Gaza ſhall be forſaken and Aſkelon &c.) Here is dainty Rhetoricke in the Originall. This Prophet was (as Quintilian ſaith a good Oratour ought to be) Vir bonus, dicendi peritus, a good man, and a maſter of ſpeech. The Hebrew tongue ſeemeth to have bin in the prime and flouriſh when Eſay, Micah, and Zephany prophecied, like as the Latine was about Tullies time. The Philiſtines are here threatened, for a terrour to the impenitent Jews, who ſhould taſt of the ſame whip, and for the comfort of the Godly, who ſhould be hid when theſe their enemies ſhould be utterly deſtroyed. Gaza was ſo forſaken, according to its Propheſie, that it was therehence called Gaza the deſart: Askelon according to its name became ignis ignominia the reproach of the fire that waſted it, and (as a mercileſſe element) laid it deſolate.Act. 8.26. Aſhdod (called in the New Teſtament Azotus Act. 8.) ſhall alſo (according to its Etymon) be waſted with fire, and her inhabitants driven into a far country as Captives at high noon, when the Sun (in thoſe hot climates eſpecially) is moſt parching and ſcorching: they ſhall be driven out with all the diſadvantage that may be.

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

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

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

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

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

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

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

and folds for flocks] God may do thus in his juſt judgement upon his enemies, that live in his good land, and not by his good lawes: but wo be to our Depopulatours, that drive out men, and put in cattle: that betray townes, as Rome did Carthage, with a diſtinction, We will ſave the city, but deſtroy the towne. How dangerous it is to prove Abaddons, appeareth by Gods puniſhing hand upon William the Conquerours, iſſue in New-forreſt, wherein 36. Pariſh Churches had been demoliſhed by him, with the removing of all the inhabitants, to make room for beaſts, or dogs-game. There his ſecond ſonne Richard was gored in hunting by a Deer;Speed. Rufus his other ſonne, miſtaken for a Deer, was by chance ſhot thorow with an arrow. Henry likewiſe his Nephew, whileſt he hotly purſued the chaſe, was ſtruck by a bough into the jawes: and, as Abſalom, left hanging untill he died.

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

they ſhall feed thereupon] They ſhall go in and out, and find paſture, under the great Shepherd and Biſhop of their ſouls, who ſhall feed them daily,Joh. 10. 1 Pet. 4. and daintily among the lillies by the powerfull preaching of the Goſpel among them.

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

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

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

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

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

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

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

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

even the breeding of nettles and ſalt pits] They ſhall not indeed be conſumed with fire from heaven: but their land ſhall lie waſte for a long ſeaſon. Nettles grow in barren places, and are good for nothing, unleſſe it be the buds at firſt coming. Pliny writeth,Hiſt. Nat. l. 31. c. 7. that where ſalt is digg'd, little good elſe groweth. See Judg. 9.45. Pſal. 107.34.

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

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

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

Verſe 11. The Lord will be terrible unto them] For he ſhall march forth in battle-array againſt proud perſons, [non-Latin text not transcribed]. 1 Pet. 5.5. and ſtain the pride of all their glory: he will pull them down from their pinacle of ſelf-exaltation, and make them know themſelves to be but men. Attilas, king of the Hunnes, proudly gave out, that the ſtarres fell before him, the earth trembled at his preſence, and that hee would bee the ſcourge of all nations. But what became of him? He died ſuddenly by a flux of blood,P. Jovius. breaking out at his mouth and choking him, on his wedding-day at night. It were eaſie to inſtance further, in Pharaoh, Nebuchadnezzar, Antiochus, Herod the king of Tyre,Pſal. 76.12. &c. With God is terrible Majeſty, Job 37.22. he is terrible to the kings of the earth, whiles he cutteth off their ſpirits. Heb. he ſlippeth them off, as one ſhould ſlip off a flower betwixt ones fingers; or a bunch of grapes off the vine; ſo ſoon is the buſineſſe done.

For he will famiſh all the gods of the earth] He will caſt them into an atrophy, into a conſumption. This was fulfilled, partly when Nebuc[illegible: 1 letter] adnezzar deſtroyed the Nations,Dan. 4. and proclaimed the true God to be the onely God, but principally when Chriſt came in the fleſh, and ſent out his Apoſtles to decry thoſe Heathen deities, and to preach the everlaſting Goſpel, ſaying with a loud voice. Fear God, and give glory to him, &c: and worſhip him that made heaven, earth, ſea, and fountains of waters, Rev. 14.7. Now it was, that Satan fell like lightening from heaven, the oracles were ſilenced, the Heathen Emperours amazed at the prevailing power of the Goſpel in deſpite of them, the very names of moſt of the gods of the earth were aboliſhed, the Temple of Apollo at Delphos fired from heaven; and at that very time when Julians embaſſadours were there to enquire what ſhould be the iſſue of the Perſian warr. Thus the Heathen ſuperſtition fell flat to the ground, their gods were famiſhed for want of worſhippers and ſacrifices &c. And the ſame we hope and wait for to befall the Antichriſtian rout and religion. That Idol is grown very leane, and hath loſt a collop as we ſay. Bellarmine is very ſenſible,Lib. 3. de Pont. Rom. cap. 21. and bewailes the buſineſſe, that ever ſince we began to count and call the Pope Antichriſt, he hath ſuffered no ſmall decayes and loſſes in the chriſtian churches. He hath indeed, and more and more ſhall do till he be left as leane as a rake, and all his plumes pulled, his credit crackt, his honour laid in the duſt.

and men ſhall worſhip him] Heb. bow down to him. He is thy Lord, and bow thou down unto him, Pſal. 45.11. Body and ſoule both muſt ſtoop to God:Zanchy. and both at once 2 Cor. 6.20. Swenck feldians. (Stinkfeldians Luther called them from their ill ſavour) take away all externall ſervice: ſo do the Nicodemites. Hypocrites draw nigh to God with their lipps only, when their hearts are elſewhere: their bodies are in ſacellis, their hearts in ſacculis as Ezek. 33.31. But the true Iſraelites give God both inward and outward worſhip: he doth ponere dextram in pectore, as Perſius phraſeth it: being ſhod with the preparation of the Goſpel, he treads it not awry, neither too much outward as the formaliſt, [non-Latin text not transcribed]. nor too much inward as the Swenckfeldian. He looks upon our late worſhip-ſcorners, our high-attainers as the laſt brood of Beelzebub: and reckons that to caſt off ordinances is to caſt away the remedy 2 Chron. 36.15, 16. Prov. 29.1.

every one from his place] Not at Jeruſalem only as once, Ioh. 4.21. but in all places, pure hands and hearts ſhall be lift up, without wrath, without doubting:1 Tim. 2.8. both in church and chamber: any place whatſoever ſhall be a ſufficient oratory, ſo that God be worſhipped in ſpirit and in truth, and the publike not neglected.

even all the Iſles of the Heathen] that is, all countries, though not encompaſſed with the ſea: for the Jews called all lands Iſlands which they could not come at but by water. That God ſhall be worſhipped in the foure corners of the earth, ſee the Note on Deut. 6.4. It was the laſt ſpeech of dying Chryſoſtom, Glory be to God from all creatures: Let the Jeſuites at the end of their books ſubſcribe Laus Deo & beatae Virgini, Let this be the badge of the Beaſt: let us cry To God alone be glory all the world ever.

Verſe 12. Ye Ethiopians alſo, ye ſhall be ſlaine by my ſword] which is long enough to reach you, though far remote. The Poets faine that Jupiter was wont to be feaſted by the Ethiopians: but that ſhall not ſave them from Gods ſore and great ſtrong ſword. Nebuchadnezzar, to whom God had given Ethiopia, and Egypt and Saba as a ranſome for his people Eſa. 43.3. See Prov. 11.8. with the Note. The Ethiopians and Egyptians were ſubdues together Ier. 46.2. Eſay 18.1, 2. It is now inhabited by the Abyſſines (a kind of mongrell-chriſtians) and called Preſter-lohns countrey; where they ſay they have this cuſtome amongſt others: In their great ſolemnities they have a cup of gold born before them, filled within, and beſmeared without with dirt, yet ſo as the gold appeareth: and next to this cup is carried a crucifix. Hereby they would ſhew that man ſhould be pure as gold: but being within and without defiled by ſin, he is reſtored by Chriſt crucified, ſo as that the gold of Gods graces appeareth in him here in part, and ſhall do hereafter in all perfection.

Verſe 13. And he will ſtretch out his hand againſt the North] i. e. againſt Aſſyria (which lay north from Judea) as is preſently added by way of expoſition.Selnec. paedag. Christ. par. 2. pag. 118. the ſcripture ſometimes hath its own interpretation annexed as Ioh. 2.19, 21. and 7.39. Howſoever, the Rabbines have this ſaying amongit them, Nulla eſt objectio inloge quae non habet ſolutionem in latere; i.e. there is not any doubt in the Law, but may be reſolved by the context.

and deſtroy Aſſyria] caſt this rod of his wrath into the fire, after the he had worn it to the ſtump (as that Martyr ſaid) upon other nations.

and will make Niniveh a deſolation] See Nah. 2. with the Notes.

Verſe 14. And flocks ſhall lie down in the middeſt of her &c.] Here are various and vehement expreſſions of the dreadfull face of her deſolations. Omnia congerit que vaſtitatem horribilem denotare ſolent, ſaith Gulather, becauſe it was held a thing almoſt impoſſible that Niniveh ſhould be deſtroyed. Hence that admiration of byſtanders and beholders ver. 15. But what can be impoſſible to the Almighty? and what will not He do for his churches cauſe and comfort? See ver. 6.

all the beaſts of the nations] which ſhall come from farr to haunt this new-deſert. beau-deſert. See Iſai. 13.21, 22. and obſerve that Parallell texts, like glaſſes ſet one againſt another, do caſt a mutuall light. The lapidary brighteneth his hard diamond with the duſt ſhaved from it ſelf: ſo muſt we clear hard ſcriptures.

both the Cormorant (or Pellican) and the Bittern] Thoſe inauſpicate birds of prey that are ſignes both of Gods curſe and mans miſery Eſa. 34.11. The former hath its name in Hebrew from vomiting, and ſeemeth, ſaith One, to be the ſame that we call the Shovelard, which ſwalloweth ſhelfiſhes, and after vom[illegible: 1 letter]teth them to get the fiſh.Nat. hiſt. lib. 10. cap. 3. The later liveth about lakes, ſaith Pliny, and with her beake beateth the fiſh out of the ſhell with great vehemency.

ſhall lodge in the upper-lintels of it] beautified with pomegranates, flowers and other curious garniſhes, a are wont to be ſeen at the proches of places.

their voice ſhall ſing in the windowes] the black Saints, as they ſay; where was wont to be heard all manner of muſick and melodious noiſes, Luxus cedet in luctum, their merry dances ſhall end in a miſerable downfall.

deſolation ſhall be in the threſholds] which were wont to be worn out with the abundance of clients and paraſites, tracing over them.

for he ſhall uncover the cedar-work] i. e. God, or the enemy by Gods appointment, ſhall uncover the roof made of Cedar, for better continuance. Cedar is ſtrong and durable: and by reaſon of the dryneſſe of it the timber chawneth not, rotteth not:Phyſic. l. 2. yea, it hath a property to preſerve other things from putrefaction, ſaith Scribonius. The Ninivites raftered their houſes with it, as they ſay the Africanes do with whale-bones. But now that God ſhall barr them and expoſe them to the injury of wind and weather, how can they ſtand? and what can be in the threſholds but deſolation?

Verſe 15. This is the re[illegible: 1 letter]oycing city] Exultabunda, that could ſtand on no ground, but was ready to leape out of her skin as it were: her inhabitants were meer mirth mongers altogether ſet upon the merry pin: like the people of Tombu[illegible: 1 letter]um in Africke, who ſpend their whole time in ſinging and dancing. Now the caſe is altered, and the Church, out of zeale for Gods glory, thus inſulteth over them.

that dwelt careleſly] As if ſcituate in the clouds, above all feare; and altogether inſuperable. Security uſhereth in deſtruction. See Ier. 49.31, 32.

that ſaid in her heart I am, and there is none beſides me] This was a proud word indeed. I am is one of God Almighties names Exod. 3.14. and There is none beſides me, is one of his titles Eſa. 45.5.21. and 48.12. Thus empty man would be ſomething (the toad would ſwell to the bigneſſe of an oxe) though man be born like a wild-aſſes colt Iob 11.12. and man being in honour underſtandeth not, that he is, Pſal. 49.20. p[illegible: 1 letter]coribus merticinis. Tremel. or ſhortly ſhall be, like the beaſts that periſh: that die of the murraine, and ſo become carrion good for nothing.

Ʋnde ſuperbit homo cujus conceptio turpis, Naſcipoena, labor vita, neceſſe meri?

How is ſhe become a deſolation!] Here the Prophet Niniven in Theatro ſtatuit, & traducit apud Judaeos (ſaith Calvin) ſetteth Niniveh upon the ſtage, and ſheweth his Jewes the tragicall end of her: how ſhe ſhould wonderfully be brought down beyond all expectation. God delighteth o make himſelf marvelous: he is the onely true Thaumaturgus.

every one that paſſeth by her ſhall hiſs and wagg his hand] In ſcorn, horrour and diſdaine; and why, See Nah. 3.19. with the Note. Lam. 2.15, 17. 1 King. 9.8. Ezek. 27.36. Mic. 6.16. Surely God ſcorneth the ſcorners Prov. 3.34. and maketh that the mercileſſe find no mercy, Iam. 2.13.