YALE UNIVERSITY
LIBRARY

THE LIBRARY OF THE
DIVINITY SCHOOL

MARBURY ON OBADIAH.

COUNCIL OF PUBLICATION.

W. LINDSAY ALEXANDER, D.D., Professor of Theology, Congregational Union, Edinburgh.
JAMES BEGG, D.D., Minister of Nemngton Free Church, Edinburgh.
THOMAS J. CRAWFORD, D.D., S.T.P., Professor of Divinity, University, Edinburgh.
D. T. K. DRUMMOND, M.A., Minister of St Thomas's Episcopal Church, Edinburgh.
WILLIAM- H. GOOLD, D.D., Professor of Biblical Literature and Church History, Reformed
. Presbyterian Church, Edinburgh. , .
ANDREW THOMSON, D.D., Minister of Broughton Place United Presbyterian Church, Edinburgh.
&mzx$l (Bhitox.
REV. THOMAS SMITH, M.A., Edinburgh.

A

COMMENTARY OR EXPOSITION

UPON THE

PROPHECY OF OBADIAH.

BY
EDWARD MARBURY.

EDINBURGH : JAMES NICHOL.
LONDON : JAMES NISBET AND CO. DUBLIN : G. HEEBEET.

jujccfl_&xv.

EDINBUKGH :
FEINTED BT JOHN GEEIG AND SON,
OLD PHYSIC GABDENS.

EDWABD MABBUBY.

c_^=NCt>^!_JlJ__)X_V:»^J

TP the Prince of Denmark marvelled that a man should not be forgotten two
-¦- months after his death, and expressed but a faint hope that a great man's
memory may outlive his life half a year, it is not wonderful that the name of
Edward Marbury, who lived two full centuries ago, and who was a good rather
than a great man, should be unfamiliar to this age, having gone out of sight save in
the title-pages of his two quarto 'Commentaries' now reprinted :* and these, we
fear, known to but a select few, albeit prized by them as of no common weight and
worth. With search and research in every hkely quarter, very meagre and grainless
are our gleanings of memorials of this Worthy. What little we have to shew,
follows. As will be seen on turning to the ' Epistle Dedicatory ' of his ' Obadiah/
it is inscribed to his ' worthy friends the citizens and inhabitants of the parish of
St James, Garlickhith, London,' with ' all the blessings of this life and that which
is to come.' The ' Epistle 'is a loving, a manly, a winsome one : and it is mourn
ful to read in it of other similar Commentaries on ' Zephaniah and Haggai ' that
have apparently perished — unless they be hidden away in some private collection,
a thing not improbable, if we may judge from the number of contemporary manu
scripts of the same sort in our own possession, and otherwise known to us.
The ' Commentarie ' on ' Habakkuk ' has a dedication to the family of Bishop
John King, which reveals, tantalisingly, kinsmanship with not a few historic names.
All our endeavours — and these have not been perfunctory, while, being coin
cident with our preparation of the Memoir of Bishop King,f they were some
what prolonged, — have failed to find the 'kinsman' link of our Commentator
* The ' Catalogue of our English Writers on the Old and New Testaments  2d Edition, 1668, by
Crowe,' by a slip has 1639 for the date of the ' Obadiah,' instead of 1649. It is a mere oversight.
t Prefixed to reprint of his ' Jonah ' in this Series.

VI

EDWARD MARBURY.

with the Kings. Nor has a wearying correspondence and visitation elicited so
much as his birth-place, or even birth-county.* Puritan in doctrine, Marbury
was a Eoyalist in sentiment and allegiance : and thus is to be classed with Thomas
Adams and Anthony Farindon, Nehemiah Rogers and Edward Sparke, Eichard
Maden and,— most loveable of all, — Thomas Fuller and other worthies who suf
fered for their fine loyalty to what they deemed the right. He were a poor bigot
who would withhold his tribute to those who stood true to the ' losing side ;' nor is it
without emotion, even reprobation, that one reads the deep-shadowed story of their
" depriving' and beggary. There may have been, perchance, stern necessity for
the former ; but it is pity that no provision was made for the right true and
good men who could not conscientiously adhere to the new order of things. One
mourns to find such men hiding, and skulking, and preaching furtively : and how
shall we characterise the monarch for whom they gladly endured all, only to be
neglected in better days ?
We have said that Marbury was a Eoyalist. This appears from various authori
ties, e. g. Newcourt in his ' Eepertorium Ecclesiasticum Parochiale Londinense,'f
whither the reader is referred for a painstaking account of the oddly-named
Parish Church, 'St James Garlick-hith,' of which our Expositor was Eector;J
and John Walker, in his 'Attempt towards recovering an Account of the
Numbers and Sufferings of the Clergy of the Church of England 
in the late Times of the Grand Eebellion.' § Besides these, it so happens
that we have in our Library the original broad-sheet containing a hst of
those who ' suffered ' for their ' loyalty ' in and around London, and in it is found
the name of Marbury. The following is the heading of this apparently unknown,
and inedited, and singularly useful paper : ' London : A Generall Bill of Mortality^"
ofthe Clergie of London, which have beene defunct by reason of the Contagioufl
breath of the Sectaries of that City, from the yeere 1641 to this present yeerel
1647, with the severall Casualties of the same. Or, A briefe Martyrologie and j
Catalogue of the Learned, Grave, Eeligious and painfull Ministers of the City of
London, who have been Imprisoned, Plundered, barbarously used, and deprived of-
all livelyhood for# themselves and their Families in these last yeeres : For their;

* We had hoped to have traced a connection with the
Marburys of Marbury, Cheshire. In the 'Historical
Sketches of Nonconformity in the County Palatine of
Chester. By Various Ministers and Laymen in the
County' (1 vol. 8vo., 1864), the name occurs several
times; e.g. James Marbury, p. 162, and William,
pp. xviii, xix, 401, 426. Weliave seen 'Sermons ' con
temporary with our Edward by one Francis Marbury,
but whether a brother or other relative does not
appear. + 2 vols, folio, 1708 ; an annotated copy of this valu

able work is contained in the Library of Guildhall Lon
don. t We may quote briefly :— ' This Church of St James
(which is a Rectory) called Garlickhith or Garlick-hive, j
for that of old time, on the river Thames, near to this
church garlwk was usually sold, stands on the east side
of the street called Garkck-hill.'— Vol. i. page 365
§ 1714. Our copy contains manuscript notes and
corrections, apparently in the handwriting of the com-

EDWARD MARBURY.

Vll

constancie in the Protestant Eeligion establisht in this Kingdome, and their Loyalty
to their Sovereigne.'*
In this sufficiently-spiced 'Martyrologie' or ' Catalogue,' we read this entry :
' Peters Pauls wharfe. M. Marbury sequestred.'
This placing of his name under another Church is explained by Newcourt. ' I can
give,' he says, under St Peter's, Paul's Wharfe, 'but little account of tbe Eectors
of this Church, it being in the collation of the Dean and Chapter, for the reason
mentioned in St Anthin's [registers destroyed] ; only that one Ed. Marbury was
Eector of this Church, and that of St James Garlickhith, when the return was made
in 1636, the latter of which he resigned in 1642, but was turned out of this by
Sequestration in the late Eebellion.'f
To this brief account Walker characteristically interpolates in telling of the Se
questration of Eichard Freeman, Marbury's successor. ' He was admitted to the
former of these Uvings [«". e. St James GarKckhithe] April 14th 1642, on the forced
resignation of Mr Marbury.' He gives as his authority Newcourt, i. p. 367 : but
there is not a syllable about & forced resignation therein, or in all the work, as any
one may see for himself. He continues. ' And therefore, though he [Freeman]
was afterwards indeed sequestered from it, yet I can scarce reckon St James's to his
account, because I look upon Mr Marbury, who was then living, as the equitable
incumbent.' J
It never seems to have occurred to Walker, that Marbury might share the
scruples of those fellow-Churchmen, as Thomas Adams, who disapproved of double
'livings' or pluralities ; and that, hence, he may have designed the one and retained
the other. Or the 'forced ' resignation may have been of a far different sort from
what Walker would insinuate, inasmuch as Laud presented and instituted his suc
cessor Freeman. One cannot help an ugly suspicion that pressure had been used
— a pressure quite intelhgible, as the doctrinal teaching and ecclesiastical
opinions of Marbury shewed him to have stood at the opposite pole from Laud and
his school. Marbury had held 'St James Garlick-hith ' from 1613 : as we learn
from Newcourt, who furnishes this memorandum :
'Edw. Marbury A.M. 18 Nov. 1618 per mort. Crowe ;'

* This is a large folio, newspaper-like sheet. We
have a reprint of it, with large preliminary and appended
matter under this title :— ' Persecutio Undeoima : or The
Churches Eleventh Persecution. Being a brief of the
Fanatick Persecution of the Protestant Clergy of the
Church of England. More Particularly within the City
of London. Begun in Parliament, Anno Dom. 1641.
And Printed in the year, 1648. Reprinted in the year
1681, and are to be sold by Walter Davis in Amen-
Corner near Pater-Noster-Row.' Folio, title-page, and
pp. 36.
t As before, vol. i. page 528.

X As before, page 170, part ii. Under St Peter's,
Paul's Wharf (page 173), Walker unblushingly repeats
his statement, 'He was forced to resign,' again referring
to Newcourt, p. 328, whose whole entry is verbatim this :
'Laud. Ric. Freeman, 14 Apr. 1642 per Resig. Mar
bury.' The double entry of Marbury under ' St James
Garlick-hith,' and 'St Peter's, St Paul's Wharfe' by
Walker, is a specimen of that multiplication of ' sufferers '
which utterly vitiates his work. Newcourt distinctly
places Laud in the margin (as indeed the date tells) as
the patron ; and there is, as above, 'per resig: Marbury'
—nothing more.

vm

EDWARD MARBURY.

and under date 1636, the same authority has this little pecuniary statement after a
table ofthe 'income/ shewing the Eectorship to have been a considerable one : —
' More taken by Mr Ed. Marbury (the then Rector) out of certain Lands given to the Parish for th^
Fabric ofthe Church and increase of Divine Service, £28. '*
Our Commentator is designated 'A.M.,' and we have been fortunate enough
recover certain little details in his academic career- from Cambridge, f
Under 'Trinity,' Cambridge, he appears as B.A. in 1602-3 probably— and only
probably, as the records of the University and this College at the period are
defective. He proceeded M.A. 1606 non socius.
He died 'about 1655,' says Newcourt, J where, or at what exact date, is not
recorded. The only other thing, besides his two ' Commentaries,' that proceeded from the
pen of Marbury, is one of the elegiac poems on the death of Bishop Cosin. If
occurs in an appendix to a biography, or rather panegyric, of the Bishop by William
Barlow, afterwards bishop of Lincoln. The appendix consists of a collection of
Greek, Latin, English, and Italian verses in memory of the deceased, contributed, j
by members of the University. The title of the work is, ' Vita et obitus ornatissimi.
celeberrimiq. viri Eichardi Cosin, Legum Doctoris, Decani Curiae de Arcubus, Can-
cellarij seu Vicarij generalis Eeverendissimi patris Ibannis Archiepiscopi Cantua-
riensis, &c, per Guilielmum Barlowum, Sacrae Theologiae Baccalaureum, amoris sui
et officii ergd edita. Lond. 4to, 1598.' The collection of verses bears this separate-
title : 'Carmina Funebria in eiusdem Venerandi Doctoris triste fatum, a quibus-
dam Cantabrigiensibus, illius amicis, multo moerore fusa magis quam condita.' §
Marbury's contribution is neither better- nor worse than the others. English tears-
do not fall pathetically in archaic verse. Let the reader judge : —
' In obitum D.D. Cosini viri doctiss. & "
vtriusq. legiB peritissimi, Carmen lugubre.
Coniunctis 6 flende tuis, 6 flende Britannis
Flende viris doctis, docte Cosine iaces :
Grata viri pietas, facundae gratia linguae,
Ingenium, virtus, inuiolata fides,
Cum grauitate lepos, & cum grauitate venustas,
Larga manus, vitae lumina dulcis erant.
Pro quo dum Pallas, dum clarus certat Apollo,
Neutrius (inquit) erit Mors, mihi prseda iacet
Terra tegit terrain, tellus tellure cadauer ;
Enthius|| ast coeli spiritus arce^edet.
Ed. Mabbuey.'

* As before, vol. i. pages 366, 367.
f I have again to acknowledge gratefully the unfail
ing help of C. H. Cooper, Esq., of Cambridge.

5 As before, vol. i. p. 528
§ Cooper's Athence Cantab, ii. 231
II Qu-  ?

EDWARD MARBURY. IX

Of the Commentaries now, after so long a time, reprinted, little need be said.
Each bears witness to the author's statement, that he ' had done little or nothing
herein without consulting the best authors, both ancient and modern.' * He proves
himself to have been familiar with the Fathers, Greek and Latin, as well as with
the Schoolmen, and the Philosophers and Poets of antiquity. He works in with no
little skill his quotations — never overloading. Throughout also he evidences that
he had added to the other 'that light which God by his Spirit revealeth in my
Understanding, to discern what his will is.' f There is a rich odour of spirituality,
as from hidden spices, in most unlooked-for places. If we compare Marbury with
Bishop Pilkington on ' Obadiah ' J he has far more substance ; if with Eainolds, §
more sprightliness ; if with John Ellis, || more grace. In his ' Habakkuk ' he stands
almost alone, in so far as English commentary is concerned. It excels his ' Obadiah,'
being thoroughly expository, suggestive, ' savoury,' sparkling as the dew on the
grass with luminous and refreshing thoughts, and pulsating, like a living human
heart rather than a printed volume, with holy passion and fervour. Hitherto
both 'Commentaries,' on their rare occurence, have fetched extravagant prices.
And so we pay willing tribute to the memory of the good Eoyalist Eector and
Commentator. ALEXANDEE B. GEOSAET.
Liverpool.

Ep. Dedy. of ' Obadiah.' t Ibid. J 1562. §1613. 111641.

TO MY WOKTHY FEIENDS
THE CITIZENS AND INHABITANTS OF THE PARISH OF
*
ST JAMES, GARLICKHITH, LONDON,
ALL THE BLESSINGS OF THIS LIFE, AND THAT WHICH IS TO COME.

I HAVE not without good cause inscribed this com
mentary unto you : First, those sermons were
preached amongst you; secondly, some of you have
heretofore often importuned the publication of this
and some others of my labours ; thirdly, you were my
first fruits, and therefore the first commencement of
my labours in this kind doth properly belong to you.
As, then, it is justly dedicated unto you, so I desire
it may have your favourable acceptance, and pass
under the convoy of your worthy names. I have by
me an exposition of three other of the small prophets,
viz., Habakkuk, Zephaniah, and Haggai, which, to
gether with this, are licensed and intended for the
press ; but the charge of printing being great, and the
number of buyers of books in these times (if we may
believe the stationers) very small, I thought fit to send
forth this as Joshua did the spies, to see what encour
agement the rest may happily find to follow after it.
I am of Saint Austin's mind, who accounted nothing
his own but what he did communicate, and professed
himself to be of that number, qui scribunt prqficiendo,
et scribendo prqfieiunt, that write what they have learnt,
and learn more by writing ; and if the grain be good,
it is fitter for the market than for the garner. What
entertainment this will find there, I know not; for mine

own part, I have taken the counsel of the wise, neither
to praise nor dispraise my own doings : the one, he
saith, is vanity, the other folly. Others will be ready
enough to save me that pains, to whose uncertain
censure I submit myself, to stand or fall before
them. Yet thus much I will make bold to say for myself,
that I have done little or nothing herein without con
sulting the best authors, both ancient and modern, to
which I have added that light which God by his
Spirit revealeth in my understanding, to discern what
his will is, and to suggest what I shall preach in his
church. As the bee gathereth honey, and storeth her
hive out of several sorts 'of flowers for the common
good, so have I out of these collected and gathered
sundry honeycombs of truth for the use and benefit
of the public.
All my desire is, to do all the good I can ; and to
that end, my tongue being suspended for some time,
I have taken this opportunity to supply the defect
thereof by my pen. I am loath to lose our crown of
rejoicing in the day of the Lord.
Animce servatm, the saving of souls, will procure us
a better garland at the coming of Christ than cives
servati, the saving of citizens, did the ancient Bomans.

A

EPISTLE DEDICATORY.

That is the only mark we aim at, and (we be* light
and not smoke in the church of Christ) the only sub
ject and matter of all our preaching and writing, and
the saving of your souls a part of that bounden duty
and debt which, by the just bond of thankfulness, I
owe unto you especially. Testis est mihi Deus quomodo
cupiam vos omnes in visceribus Jesu Christi, God is my
witness^how much I have desired the good of you all
in the bowels of Jesus Christ ; and if I have not been
able to do for you what I would, yet that I have de-
* Qu. 'be we ' ?— Ed.

sired and endeavoured it what I could, may deserve
acceptance, or at the least will satisfy my own con
science. In a word, to see the welfare and happiness
of you and yours, how much will it revive his,' heart,
who professeth himself
Your affectionate friend and
Servant in the Lord,
Edw. Marbury. ,

A COMMENTARY OR EXPOSITION UPON THE
PROPHECY OP OBADIAH.

VER. 1. The vision of Obadiah. This short pro
phecy calleth to my remembrance the words of
David concerning God : Ps. xviii. 26, ' With the
pure thou wilt shew thyself pure, and with the fro
ward thou wilt shew thyself froward.' Ver. 27, ' For
thou wilt save the afflicted people ; but wilt bring down
high looks.'
For in the former part of this prophecy God thun-
dereth with the terrors of his judgments ; in the latter
part we hear the whisper and still voice of his mercy.
^ Two things set consideration a-work at first :
1. The title, which sheweth (1.) Whose ; (2.)
What. 2. The prophecy itself.
(1.) Whose, Obadiah. Whether this were the pro
per name of a man, or a notation only, to express the
calling of him that wrote this prophecy, we may
doubt ; for Abad, servus, a servant ; and Jah, domi-
nus, a lord, may denote this prophet in his function, a
servant of the Lord ; and so are all the ministers of
the word, in a special service, concerning the building
up of the house of God.
That which Lyranus saith to be the judgment of
most ecclesiastical writers, that this was the same
Obadiah that was steward of king Ahab's house,
i Kings xviii. 4| and hid the prophets in,the cave, and
, fed them with bread and water, and was contemporary
with Elias ; that, how great authors soever it hath, is
so clearly confuted in the words of this prophecy, that
we resolve against it.
For the prophecy, it mentioneth the taking of Je
rusalem was eight hundred years after Ahab.

It is likely that it was the proper name of the pro
phet ; and Dorotheus thinketh him the same that lived
in Ahab's time, which cannot be, as I have shewed.
It must suffice us that we know this prophecy to-
have been ever received in the canon of the church.
Melito, in his epistle to Onesimus, Euseb. iv. 25,
naming the books of canonical Scripture, doth name
one book of the twelve prophets, whereof this is one.
And I never read the authority of this prophecy
doubted of in any age of the church : he was one of
those ' holy men who wrote and spake as they were
moved by the Holy Ghost,' 2 Peter ii.
The maid that came to the door when Peter knocked,
Acts xii. 14, knew him by his voice ; and surely the
majesty and weight that is in the canonical Scriptures
doth declare them to be the voice of God, which
wanteth in all the apocryphal assumements, as a.
reader diligently exercised in the Scriptures mayeasily
discern. These holy writings, addressed to the perpetual light
of the church, are spare in their inscriptions.
Who wrote the books of Joshua, Judges, Ruth,
Samuel, Kings, Chronicles, Esther ?
They are written, they are ours, the wisdom of God
is seen in them, the grace of God is confirmed by
them, the church of God ever received them, the Spirit
of God testifieth of them, and God in_all ages^hath
been glorified by them.
The church of Rome doth attribute to the church at
power of authorising books of Scripture, and maketh
the church's authority the warrant for the authorising
thereof.

MARBURY ON OBADIAH.

[VEB. 1.

St Augustine alloweth the church the reputation of
a witness, but. not the power of authority herein ; for
he saith,* Platonis, Aristotelis, Ciceronis libros unde
noverint homines, quod ipsorum sint, nisi temporum
sibi succedentium contestations continua ? Therefore,
that these books were the canon of Scripture, the tes
timony of all ages in their successions doth maintain ;
but this testimony doth not give them authority, but
witnesseth the authority given them by the Spirit of
God. We find that even the authority of holy Scriptures
hath been denied by heretics.
Sadduccd nullas Bcripturas recipiebant, nisi quinque
libros Mosis. Simon prophetas minime curandos dixit,
quia a mundi fabricatoribus angelis prophetias acceperunt.
(Iren. i. 20). Saturninus totum vetus.test. repudiabat.
Ptolemaitm libros Mosis. (Epiph. Haer. xxxiii.) Nico-
laitm et Gnostici, librum Psalmorum. jLnabapt. Cant.
Sahmonis : Et lib. Job. Porphyrius scripsit volumen
Cont. lib. Danielis.
The New Testament hath had many enemies. The
children of darkness have ever made war against light.
We are better taught ; and seeing the Holy Ghost
hath not satisfied us from whence this our prophet
came, but hath only given us his name, and his pro
phecy, this contenteth us. The vessel was but of earth
which brought us this treasure ; and if we have lost
the vessel and kept the treasure ; — ¦
The messenger was a man like us ; the message was
the Lord's. If the messenger be gone, and the mes
sage do yet remain, the matter is not great.
Let us glorify God for his saints, whom God hath
used as instruments of bur good, and praise him for
all his prophets, and holy men by whom these heavenly
oracles were received from him, and communicated to
the church.
The son of Sirach, Ecclus. iv. Let us now com
mend the famous men in the old time, by whom the
Lord hath gotten great glory ; let the people speak of
their wisdom, and the congregation of their praise.
Of this there is a double use :
1. That we that do legere, read, may learn itegere,
sanctorum vitas, to live the lives of saints, and do the
church of God all the good service we can.
2. That God may be honoured in Sanctis, in the
saints, as St Jerome saith : Honoramus servos, ut honor
servorum redundet ad Dominum. This is the honour
of God, and this is the .praise of the prophet Obadiah ;
* Contra Faust, xxxiii. 6.

whosoever he was, he liveth in this prophecy, to preach (
the will of God to you here present, and to let you !
know both the justice of God against the enemies of
his church, and his mercy to his own beloved people.
For, as the apostle doth say of Abel's faith, Heb. |
xi. 4, ' And by it he being dead yet speaketh,' so may ,
we say of all this and all other penmen of holy Scrip- {
ture, that by these works of theirs, though they be
dead, yet they do now speak in the church of God.
Abel spake two ways ; for there was,
1. Vox sanguinis, a voice of blood, which cried for j
judgment,' Gen. iv. 10 ; and,
2. Vox fidei, a voice of faith, which is example for
imitation, Heb. xi. 4.
Thus all ecclesiastical writers do speak ; and we in
our studies do confer with dead men, and take light
from them.
That is the reason that the elect of God do not arise
to their full reward before the resurrection of all flesh,
because their works do follow them in order as they
are done, and their light goeth not out by night; death
doth not quench their candle.
Thus the ancient fathers of the church have left
living monuments of their holy learning, and we come
after them, and enter upon their labours.
They are unthankful and spiteful that despise their
names, and refuse their testimonies which they have
given to the truth, and blemish their memory, as if
they were unworthy to be named in our sermons, or,
to their judgments, to be held in any estimation.
It is the only way for a man gloriously to outlive
himself, to be the instrument of doing good to the
church of God when he is gone hence, and is no more
seen. ' Blessed is that servant whom his Master, when
he cometh, shall find so doing.'
2. What ? The vision.
Some have confounded these two terms, vision and
prophecy, as both expressing the same act of prophe- ,
tical vocation.
I find three of these titles used together: 1 Chron.
xxix. 29, ' Now the acts of David the king, first and
last, behold, they are written in the book of Samuel
the seer, and in the book of Nathan the prophet,, and
in the book of Gad the seer;' where, though our Eng
lish translation do use the same word for Samuel and
Gad, calling them both seers, the Hebrew distinguish-
eth them; and a learned professor of divinity* dotfe
read, in verbis Samuelis inspicientis, the inspector;
* Dr Hump. Decor. Interpret, lib. iii.

Ver. ] .]

MARBURY ON OBADIAH.

Nathan prophetm, the prophet; Gad videntis, the

seer.

I do not take these to be three distinct offices, but
three parts of the same office ; for,
1. Such must be videntes, seers ; God must open
their eyes, that they may see what the will of God is.
Balaam being to prophesy at the request of Balak
against Israel, beginneth thus, Num. xxiv. 3, ' Balaam
the son of Beor hath said, the man whose eyes are open
hath said : he hath said, which heard the words of
God, which saw the vision of the Almighty, who had
his eyes shut, but now open.'
Therefore they must be videntes, seers ; for if the
blind do lead the blind, you know where to find them
both. 2. Such must be inspicientes, inspectors ; and that
both in regard of the suggestion that it be no human
phantasy, no Satanical illusion, but a divine and
spiritual revelation.
As also in regard of the thing suggested, that they
may rightly inform themselves in the will of God, and
so far as God revealeth it h r? fiovkri roD SiXri/jMrog
avrov, that they may boldly say and maintain, Sio
dicit Dominus, Thus saith the Lord. t
3. Thus prepared, they may be prophets, that is, the
publishers of this will of God to them to whom they be
sent. So that vision and inspection belong to preparation,
prophecy to execution of that office ; from whence,
docemur, we are taught,
Doct. 1. The faithful minister of the word of God
must receive his information and instruction from the
Spirit of God before he preach or prophesy.
We are ambassadors and messengers from God, and
the warrant of our calling is our mission. The apostle
saith, ' How shall he preach except he be sent ? ' for
mission importeth fit instructions in the errand.
God hath laid blame upon them that run unsent ;
'and no man putteth himself in that employment
' but he that was sent, as was Aaron.'
The Son of God himself was sent ; and when he
came to do the will of him that sent him, he saith,
Lex tua scripta est in corde meo. He professeth to
Nicodemus, John iii. 11, ' Verily, verily, I say unto
thee, we speak that we know, and testify that we
have seen ;' and the Baptist saith, John i. 34, ' I saw
and bare record.' Christ giveth this account to his
Father in his holy prayer : John xvii. 8, ' I have
given them the word which thou gavest me.' For so

St Peter admonisheth : 1 Peter iv. 11, 'If any man
speak, let him speak as the oracles of God ; if any
man minister, let him do it as of the ability which
God giveth : that God in all things may be glorified.'
If any man build upon this foundation of Jesus Christ
either timber, hay, or stubble, the fire of God's Spirit
will soon consume it. If we build gold or silver, this
fire will try and refine it.
Surely this vision was not oculare, but mentale, a
divine revelation of the will of God. The eye is the
most noble of the senses, and the most sure of the
object, therefore he in the comedy saith,
Oculatus testis unus pluris est faciendus quam
auriti decern.
St John, * That which we have seen with our eyes,
that declare we unto you.'
The understanding is the eye of the soul, and that
seeth much more perfectly than the eye of the body ;
for as the poet saith,
Fallunt nos oculi vagique sensus,
Ut turris prope quae quadrata surgit
Detritis procul angulia rotetur.
The distance of the object, and the debility of the
organ, can make the sight of the eye fallible ; but in
tellects rectus, a right understanding, taketh sight
from the Spirit of God, which searcheth all things,
etiam arcana Bei, even the hidden things of God.
Therefore the apostle, desiring to fit Timothy for
this holy calling, admonisheth him of his duty, and
saith, 2 Tim. ii. 7, ' Consider what I say, and the
Lord give thee understanding in all things !'
But false prophets had their visions, and did boast
of their revelations, and came as boldly amongst the
people with Sic dicit Dominus, Thus saith the Lord, as
any true prophet of the Lord did.
Satan will so transform himself into an angel of
light, 2 Cor. xi. 14, that you cannot know him from
one of God's holy angels easily ; and he will carry the
metamorphosis so cunningly, ' that if it were possible,
he would deceive the very elect of God.' Simon
Magus called himself ' the great power of God.'
Celsus inscribeth his oration for paganism Vera Oratio,
a true oration. Manichasus calleth himself Manichaus
apostolus Jesu Christi, the apostle of Jesus Christ;
and saith, Hac sunt salubria verba de fonte perenni.
Chrysostom saith that the Macedonian heretics did
say, Nos recta fide incedimus. St Augustine, Nullus

<6

MARBURY ON OBADIAH.;

[Ver. 1.

&rror se audet extollere ad congregandas sibi'turbas im*'
peritorum, qui non Christiani nominis velamenta con-'
quirat.* Faustus saith, Sahis quam Christus promisit,
apud me est; ego dabo.
Therefore, that the hearers may be able to distin^
guish inter verum et verisimile, that which is true and
truth-like; and as the apostle biddeth, to 'try the
spirits whether they be of God or no;' that we may
beware of false, prophets, and know them from sueh
.¦as receive their instructions for their message from
iGod, observe these notes of difference :
1. Lawful calling. We read of no true prophet
3but he had a mission ; as before. Christ took not this
ihonour upon him to be the great angel of the cove
nant, but was sent by his Father, Heb. v. 5.
. But false prophets run, and are not sent; God
sendeth none such on his errands into his church.
But this is not so easily discovered, because none
do make more show of lawful calling than the false
prophets do, Jer. xiv. 14.
2. The application of the prophecy is a clearer sign;
for the apostle saith, 1 Cor. xiv. 3, ' He that prophe
sieth, speaketh to men [toj edification, exhortation,
¦comfort.' i
This edification is building up of the church of God.
Ealse prophets seek the pulling down of God's church,
:and the diverting of men from all good ways. They
seek to hinder the course of the gospel, and to dis-
•courage the hearts of them that fear God.
Here a false prophet may have a true prophecy
stending to the good of the church, and the prophecy
is to be received and the prophet refused, as Caiaphas
jprophesied, John xi. 50, Expedit ut unus moriatur,
it is meet one die ; and Balaam prophesied truly, yet
was he a false prophet.
3. By observing the aim and end of these prophets ;
for such as prophesy aright do say with Christ, Non
¦quaro gloriam meam, ' I seek not my own glory ;' but
false prophets seek either filthy gain, or they seek
their own vain glory. The apostle saith, Rom. xvi. 18,
¦' They seek not, they serve not, the Lord, but their
•own bellies.'
4. God himself giveth this note of difference in the
event of their prophecies : Deut. xviii. 22, ' When a
prophet speaketh in the name of the Lord, if the thing
follow not nor come to pass, that is the thing which
.the Lord hath not spoken, but the prophet hath spoken
it presumptuously.'
J _ * Cont. Fau. lib. xiii. cap. 14.

> And the name of a vision, given to prophecy,- doth
declare the certainty of the event, for it is a thing so
revealed to the prophet as if he saw it with his eye.
5. The persons of the prophets and their carriage
doth detect them ; for if they be men sanctified and j
fitted with eminent graces for that service, the graces
of God do testify of them, for God doth send none but
with all fit preparations for the execution of so great
an office.
2. This title of vision doth give us assurance of all
that followeth- in this prophecy, for God revealed it,
and the prophet saw it.
Therefore, so many of you as desire to receive any
good from the interpretation of this prophecy, re
member that it is a vision, and therefore bring your
eyes with you to this place, not the eyes of your body >
only, but the spiritual eyes of your understanding, and j
pray with David, Ut videam mirabiliatua, ' Lord, open
thou mine eyes that I may see thy wonders.' Christ,
in opening the eyes of the blind who had lost their j
sight, and in giving sight to them that were bornblindj j|
did declare himself so to be more than man, that his .
enemies could not tell how to deny his Godhead.
He worketh a greater wonder every day in his
spiritual illuminations of men's understandings, by: =
which the ignorant and simple do learn knowledge^!
and poor men receive the gospel, and, as the apostle»|
saith, grace ' rich in faith,' and are declared heirs of
that kingdom whieh he hath promised to them that
love him, James ii. 5.

Ver. 1. Thus saith the Lord concerning Edom.
The prophecy followeth. This hath two parts : 4
1. Against Edom, ver 1 to 16.
2. For the Israel of God, ver. 17 to the end.
The title of the first part is my text, ' Thus saith
the Lord concerning Edom.' Consider here,
1. The subject of the prophecy, ' Edom.'
2. The author of it, Dicit Dominus, ' Thus saith the
Lord.' 1. Ofthe subject, 'Edom.' "
Isaac had two sons by Rebekah, Esau and Jacob..
Esau was called Edom. The reason of that name is:
thus given : Jacob had made red pottage, and when
Esau came home from the field hungry and faint, he
said to his brother Jacob, ' Feed me, I pray thee, ;
with that red pottage, for I am faint,' Gen. xxv. ;
therefore was his name called Edom, because he so>

Ver. 1.]

MARBURY ON OBADIAH.

affected that red colour, being himself also red and
very hairy.
This name doth maintain the memory of a quarrel,
for he bought that red pottage dear enough, with the
sale of his birthright.
Esau and Jacob are a figure of the church of God
and the synagogue of Satan, for they strove in the
womb of .their mother, so that Rebekah wondered at
it, saying, ' If it be so, why am I thus ?' ver. 12.
The blessing, howsoever usurped by Esau, belongeth
to Jacob ; and when Jacob hath his right, Esau is angry.
From this natural antipathy between these two
brethren, and the grudge that the elder should serve
. the younger ;
From the sentence of this difference, which was, ' I
have loved Jacob, and have hated Esau :' there was
ever mutual war and hatred between Israel and Edom
in their succeeding posterities, for the posterity of Esau
did increase both in number and wealth, and grew
both many and strong.
: Thus doth the world gather riches and strength, and
armeth itself against the church of God, and therefore
the church is called militant.
Concerning Edom is this part of the prophecy, de
claring both God's quarrel against them and his judg
ment threatened.
We may take notice here of one point by the way :
Edom is a mighty people, a strong and rich nation,
able to molest the Lord's Israel, that God from
heaven undertaketh the quarrel of his church.
Do you not see that they whom God hates may
have riches, and honour, and strength, and may in
crease, and grow into multitudes. How cometh it then
to pass that so many in the world do measure the love
and favour of God by these outward things, as one
flattered his prince,
0 nimium dilecte, deo tibi militat Bether ?
What though their oxen be strong to labour ; what
though their sheep bring forth thousands, and though
they have the fruits of the womb, of the herb, and
purchase lands donee non sit locus, till there be no
room; what though they have power and high
places : all this had Edom, whom God hated ; and
doth not our Saviour makest an hard thing for the
rich to enter into the kingdom of heaven ?
Outward things are the gifts of God, and he doth
not value them at so high a rate as we do. He doth
not care if his enemies have them.

His own Son, when he took upon him our flesh, had
none of them more than for necessity; and his apostle
persuadeth us, if we have food and raiment, to be there
with content.
For there be snares in these outward things, and if
God give not a blessing with them, they be the rods
of God to scourge the sons of men, and great impedi
ments to godly life.
There is an holy use may be made of them, but
they are not our happiness, seeing they whom God
hateth may have them in a greater abundance than
those whom God loveth best.
2. The author of the prophecy, 'Thus saith the
Lord.' This is the assurance of the truth of all that followeth
in this prophecy, and it is the ground of our faith to
believe what is here revealed ; it is no passionate mo
tion in the heart and affections of the prophet against
Edom, but it is the word of the Lord.
These be the bounds that are set to the prophets.
and holy ministers of the Lord ; we may go no fur
ther than the word of the Lord. Christ himself saith
often, 'The word which thou gavest me, I gave them."
And Balaam did his office and calling right when he
told the king of Moab, Num. xxii. 38, &c, 'Lo, I am
come unto thee : have I any power to say anything ?
the word that God putteth in my mouth, that shall I
speak.' ' Must I not take heed to speak what the Lord
hath put in my mouth ?' ' All that the Lord speaketh,
that must I do.' 'And Balaam said unto Balak, Spake
I not to thy messengers, saying, If Balak would give me
his house full of silver and gold, I cannot go beyond
the commandment of the Lord, to do either good or
bad of mine own mind ; but what the Lord saith, that
will I speak.'
When God designed Jeremiah to the office of a pro
phet, who did fear to undertake that great employment,
God said to him, Jer. xvii., ' Say not I am a child: for
thou shalt go to all that I shall send thee, and whatso
ever I command thee shalt thou speak.'
When our Saviour sent forth his disciples, he so
limited them : Mat. xxviii. 20, ' Teach them to observe
all things whatsoever I have commanded you.'
And accordingly St Paul doth profess, 1 Cor. xv. 3,
' First of all I delivered unto you that which I also re
ceived.' Thus doth the apostle again profess, being accused
of the Jews, Acts xxvi. 22, ' I obtained help of God,
and continue unto this day, witnessing unto small and

MARBURY ON OBADIAH.

[Ver. 1

great, saying no other things than those which the pro
phets and Moses did say should come.'
1. This limitation we find in the titles of our office,
for we are the Lord's workmen, and we must do his
work, not our own ; the Lord's builders, he provideth
the materials, we work not by great but by day-work.
We are the Lord's messengers and ambassadors ;
we may not digress from our instructions ; the mes
senger of the Lord must speak the Lord's message.
2. This is necessary in respect of those to whom we
are sent for the settling of their faith ; so the apostle
hath declared it : 1 Cor. ii. 4, ' And my speech and
my preaching was not in the enticing words of man's
wisdom, but in the demonstration ,of the Spirit and
power, that your faith should not stand in the wisdom
of men, but in the power of God. But we speak the
wisdom of God in a mystery.'
There is nothing that giveth faith firm footing but
the word of God. That is the Lord's fan which purgeth
away the chaff and trash from the good corn. That is
the bread of our Father's house ; words of men's brains
be the husks that the prodigal gathered up in his
famine. That is the two-edged sword that divideth
between the bone and the marrow ; that is the medi
cine that searcheth the sores and diseases of the in
ward man. Human wisdom put into the best words
is but as a wooden dagger ; it may dry beat, it will
never kill the body of sin; it is an unguent, it corrod-
eth not.
3. Great is the danger of those that shall speak
anything but the word of God to God'i_ people, or
shall conceal anything of that which is given them to
speak. So God saith to Jeremiah, chap. i. 17, 'Thou there
fore truss up thy loins, arise, and speak unto them all
that I command thee : be not afraid of their faces, lest
I destroy thee before therg.'
And to Ezekiel, chap. iii. 18, - If thou sound not
the trumpet, nor give warning to the wicked man of
his wicked way, his blood will I require at thy
hand.' This is not our own trumpet, but the Lord's ; ours
giveth an uncertain sound, the Lord's trumpet awaketh
men to the battle.
From hence both the minister and the people have
their lessons.
1. The minister. We are taught to exercise our
selves in the h6ly studies of the word of God, that
we may be able to divide the word of God aright,

that we may wisely understand the word of God, tc
be able to minister the word of God in due season. .
The ignorant and unlearned man is no fit man foi
this employment ; to such saith God, Hosea iv. 6.
'Because thou hast refused knowledge, I will alsc
refuse thee : thou shalt be no priest to me.'
For why should any dare to intrude himself into
this great service to teach others in the word, seeing
himself untaught ? for, Mal. ii. 31, ' The priest's lips
should preserve knowledge, and the people must seek
the law at their mouth.' Doth any man send a lame
man of his errand, or put his message into the mouth
of a dumb man ? We are the Lord's messengers. Doth
any man set an unskilful man to build, that knoweth
not how to use his tools ? We are the Lord's builders^
Doth any man set an unexperienced man to take
charge of his sheep ? We are the Lord's shepherds oi
his flock.
Jeroboam took the right way to destroy true reli
gion, and to set up idolatry : 1 Kings xiii. 33, 34,
' He made of the lowest of the people priests of the
high places : whosoever would, he consecrated him|
and he became one of the priests of the high placesj
And this thing became sin to the house of Jeroboam,
even to cut it off and to destroy it from off the face of
the earth.'
Surely such ministers, though they have the out
ward calling of the church, yet do they want the in
ward calling of God ; and being darkness, they possess
the place of light, and they are blind leaders of the
blind, as Christ calleth them.
Two sorts of ministers are here excluded.
(1.) Those that know not what the Lord saith, and
therefore use the holy calling of the ministry but as
a means for their maintenance,- without care or con
science of feeding the flock of Christ, and woe is to
them because they preach not the gospel ; they usurp
the -wool and milk of the flock, and have no right to
the inheritance of God, that is, the tithes of the;
people. (2.) Those who know not, understand not the word-
of the Lord, yet, trusting to their own natural parts,
do boldly step up and usurp the chair of Moses, and
are imperitorum magistri, teachers of the unlearned,
before they have been peritorum discipuli, scholars of
the learned. And these are the more dangerous of
the two ; better an unpreaching minister that readeth
the word of God distinctly, than an ignorant preacher
that presumeth ex puris naturalibus, from his pum

Ver. l.J

MARBURY ON OBADIAH.

naturals to deal with those things which are too high
and deep for him.
2. Ministers are taught their great duty of faith
fulness, of which the apostle saith, 1 Cor. iv. 2,
' Moreover, it is required of stewards that a man be
found faithful.'
He must say, Thus saith the Lord. That is, he
must say,
1. Quod dicit Dominus, what the Lord saith is the
truth. 2. Omne quod dicit, all that, all the truth.
3. Quomodo dicit, in the same manner, Thus.
1. For we may not go from our instructions to
speak of ourselves anything, but we must first receive
from the Lord, and then we must speak that. It was
Nathan's error, when David did open to him his pur
pose for building of the Lord's house, that before he
had understood the will of God therein, he encouraged
him, saying, ' Do all that is in thy heart ;' and there
fore he was sent again to him to unsay it.
2. Neither may we suppress anything of that which'
is put into our mouths. The apostle saith, Acts iv.
20, ' We cannot but speak those things which we have
seen and heard.' And Saint Paul saith to the elders
of Ephesus, Acts xx. 26, 27, ' I take you to record
this day, that I am pure from the blood of all men ;
for I have concealed nothing, but have revealed to you
all the counsel of God.'
For surely, as God told Ezekiel, it is as much as
our salvation is worth to leave any part of God's re
vealed will in Scripture untaught.
3. Neither may we change the manner of God's
speakings ; for there is a form of doctrine delivered
to us, and there is a form of words ; we must not only
say this, but thus saith the Lord.
For so Saint Peter admonisheth: 1 Pet. iv. 11, 'If
any man speak, let him speak as the oracles of God.'
Not mingling human fancies with divine doctrines ;
not mingling words of human wisdom with holy ex
hortations ; not mingling our own spirit of contradic
tion with our confutations of the adversary ; not
mingling any of our own spirit of bitterness and pas
sions with our just reprehensions of sin, drawing
against Satan and sin no other sword but ' the sword
of the Spirit, which is the word of God.' Thus shall
we be ' unto God the sweet savour of Christ in them
that are saved,' 2 Cor. ii. 13.
We shall meet with many discouragements in this
our office, and we shall lose a great deal of labour ;

but so did our Master, it is his complaint, though
never any were so sufficient for this service as he was.
1. For his calling : Isa. xlix. 4, ' The Lord hath
called me from the womb ; from the bowels of my
mother hath he made mention of my name.'
2. For his fitting to that calling : ver. 2, ' He hath
made my mouth like a sharp sword ; in the shadow
of his hand hath he hid me, and made me a polished
shaft.' Yet he complaineth : ver. 4, ' Then I said, I
have laboured in vain ; I have" spent my strength for
nought, and in vain.' Yet his comfort was : ' Yet
surely my judgment is with the Lord, and my work
(or my reward) with my God.'
Object. Here some think that the limitation of us
to Thus saith the Lord, doth so restrain the minister
of the word to the word of God, that it is not lawful
to mention the names either of the ancient fathers of
the church, or of any heathen writers in our sermons.
A point touched somewhat to the quick by a great
and learned divine even upon this text in print.
To which my moderate and just answer is,
1. That as there is authoritas Scriptura, the autho
rity of Scripture, which is the ground of faith, so there
must be testimonium ecclesia, the witness of the church,
as Vincent. Lyrinensis well adviseth,* Quia Scriptu-
ram sacram non uno eodemque sensu universi aicape-
runt. And in this case, not having antiquitatem ministran-
tem, universal consent, and we are put to it to search
out what the most learned and most sincere divines
in all ages have taught concerning this point ; and
here there is a necessity of consulting and declaring
the constant judgment of the church for the testimony
to the truth.
2. In all points of doctrine, it giveth a great assur
ance to our hearers of our faithfulness, if we declare
ourselves to be such as feed our hearers with the same
bread of life which our fathers before us did break to
their children.
3. Whereas it is surmised that these citations of
fathers be but a pride of our feeding,f and a vain boast
of our learning, it were more charitable to think,
1. That our humility is such, that we are not
ashamed to profess by whom we learn anything.
2. That we have so unworthy an opinion of our
own judgments, that we choose rather to apply the
learned judgments of those that have gone before us
than our own.
~ * Chap. ii. t Qu- ' reading ' ?— Ed.

10

MARBURY ON OBADIAH.

[Ver.

And who can deny but that our preaching out of
them is with the warrant of our text ? Sic dicit Do
minus, Thus saith the Lord, if the Lord spake by them
to his church ?
For the use of heathen writers, I only say, with St
Augustine, Omnis scientia in genere bonorum est, in
¦arundine sterili potest uva pendere. Truth is the lan
guage of God, and if ignorant men, wicked men, devils,
do speak truth, we may quote and write them ; and
we may say truly, Sic dicit Dominus, Thus saith the
Lord. The prophecy of wicked Balaam, and of Caiaphas,
was the word of the Lord ; and the confession of
devils testifying of Christ is a good confession ; there
is no wrong done to the word. Qui non est contra me,
mecum est, he that is not against me is with me.
2. The hearer's lesson. You are all taught to re
ceive this wholesome doctrine which the minister
preacheth from the mouth of the Lord. ' It is not
you that speak,' saith Christ ; ' he that hath ears to
hear must hear,' quod Spiritus dicit, ' what the Spirit
speaketh.' ,
When we tell the house of Jacob of their sins, this
is the word of the Lord.
When we say unto you, going in an evil way, as
Lot to the Sodomites, ' Do not so wickedly,' do not
say, Durus est hic sermo, he railed to-day against
swearing, or against drunkenness, &c. I will tell you
how you shall receive both comfort and great profit
by our ministry ; and ' the word is given to profit
withal.' ' Do not my words do good to him that walketh
uprightly ? 'Micah ii. 7. Recto judicio : rectis moribus.
I will give you a fair example.
Israel said to Moses, Deut. v. 27, 28, ' Go thou now
near, and hear all that the Lord our God shall say ;
and speak thou unto us all that the Lord our God
shall speak unto thee, and we will hear it, and do it.'
God took it well, and said to Moses, ' I have heard
the voice of this people : they have well said all that
they have spoken.'
We must tell you that the word of the Lord, which
he sendeth forth in our ministry, shall not return to
him empty, it shall finish the thing for which it was
sent. Therefore take you heed how you hear, and con
sider what we say ; hide the word that we preach in
jour hearts, that you sin not against God.
If we do our duty, he that heareth us and receiveth

us receiveth 'Jesus Christ that sent us, and in these1
earthen vessels rich treasures are brought unto him. '
He that refuseth us and our ministry refuseth him
that sent us; and the word of the Lord which we1
bring to them will prove a rod [of] correction to'-
chastise them; and although they feel not the pain
presently, it will be owing to them till affliction or
death assault them, and then they will remember the
word of the Lord with much horror.

Ver. 1. We have heard a rumour from the Lord, and
an ambassador is sent among the heathen, Arise ye, and
let us arise against her in battle. «.
We are now come to the prophecy itself, whichf
holdeth to the end of the sixteenth verse. The parts
whereof are four. -.
1. The judgment intended against Edom, vers. 1, 2.
2. All the hopes of Edom despaired, ver. 3-9. j
3. The cause provoking God to this severe process \
against them, ver. 10-14.
4. God's revenge upon them, vers. 15, 16.
1. In the judgment intended, observe,
(1.) The discovery thereof.
(2.) The effect of it.
(1.) In the discovery, observe,
[1.] By whom it was discovered.
[2. J How, two ways : first, by a rumour of the
Lord ; secondly, by ambassadors.
[1.] To whom this threatened judgment was dis
covered, we have heard. We, that is, the prophets 'i
of the Lord ; for although Obadiah writ this present "-'
prophecy, yet was not this judgment only revealed to
him, but to many more of the holy prophets ; for so
saith the prophet Amos, chap. iii. 7, ' Surely the Lord
will do nothing, but he revealeth his secret to his servants
the prophets,' not unto one only, but to more. And
so fully was this revealed to Jeremiah, that he doth
prophesy even in the same words against Edom, but
under the name of Bozrah, which was the name of a
principal city in Edom, as appeareth Gen. xxxvi. 33.
The words of the prophecy are these, Jer. xlix. 13,
' I have sworn by myself, saith the Lord, that Bozrah • '
shall become a desolation, a reproach, a waste, and a
curse, and all the cities thereof shall be perpetual ¦
wastes.' ' I have heard a rumour from the Lord, an
ambassador is sent to the heathen, saying, Gather ye
together and come against her,' &c. The margins of ,3
the Bibles refer you to that place : Deut. xxiii. 7, •"

Ver. l.J

MARBURY ON OBADIAH.

11

'The Lord gave great charge' to Israel concerning
Edom, Thou shalt not abhor an Edomite, for he is
thy brother.'
Yet because the Edomite was ever an enemy to
Israel, God revealed his judgment against them to
many of his prophets.
Balaam foretold their subjection to Israel: Num.
xxiv. 18, 19, 'And Edom shall be a possession, Seir
also shall be a possession for his enemies ; and Israel
shall do valiantly. Out of Jacob shall he come that
shall have dominion, and shall destroy him that re
maineth of that city.'
The psalmist prayeth for their punishment : Ps.
cxxxvii. 7, ' Remember, 0 Lord, the children of
Edom,' It had not been lawful for the prophet to have pro
voked the justice of God against Edom, unless God
had revealed his purpose of judgment intended against
them to him. For David's imprecations be all pro
phecies. ' The burden of Dumah (that is, of Idumea).
He calleth unto me out of Seir, Watchman, what was
in the night ? ' &c, Isa. xxi. 11. ' The sword of the
Lord is filled with blood ; it is made fat with fatness,
¦&c. For the Lord hath a sacrifice in Bozrah, and a
great slaughter in the land of Idumea,' Isa. xxxiv. 6.
' Rejoice and be glad, 0 daughter of Edom, that
dwellest in the land of "Uz : the cup also shall pass
through unto thee ; thou shalt be drunken, and shalt
make thyself naked,' Lam. iv.
As to the young man, Rejoice, 0 young man,
Ironice q. d., make thee merry whilst thou mayest,
for thou art like to have sorrow and care enough.'
Amos also foretold as much, chap. i. 11, ' Thus saith
the Lord, For three transgressions, and for four, I
will not turn away the punishment thereof; because
he did pursue his brother with the sword, and did
cast off all pity, and did tear perpetually, and kept
his wrath for ever.' Which causes are after in this
prophecy alleged. ' But I will send fire upon Teman,
which shall devour the palaces of Bozrah.' Ezek.
xxv. 12, ' Thus saith the Lord God, Because that
Edom hath dealt against the house of Judah by tak-1
ing vengeance, and hath revenged himself upon them ;
I will also stretch out my hand upon Edom, and I
will cut off man and beast from it ; and I will make
it desolate from Teman ; and they of Dedan shall fall
by the sword. And I will lay my vengeance upon
Edom by the hand of my people Israel : and they shall
do in Edom according to mine anger, and according to

my fury; and they shall know my vengeance, saith
the Lord.' Chap. xxxv. 2, ' Son of man, set thy face
against mount Seir, and prophesy against it, and say
unto it, Thus saith the Lord God, Behold, 0 mount
Seir, I am against thee, and I will stretch out my
hand against thee, and I will make thee most deso
late,' &c.
I may say now as the messengers sent to bring
Micaiah to king Ahab said, 1 Kings xxii. 13, but in
a contrary, Behold, the words of the prophets declare
evil unto Edom with one mouth.
And now you see what reason this prophet hath to
say, ' We have heard,' for God hath revealed this
threatened judgment to his servants the prophets,
and with one mouth they declare it. From whence
we are taught,
Doct. 1. That the decrees of God's judgment upon
the wicked are constant aad unchangeable.
1. For God is without variableness and shadow of
alteration. Hos. xiii. 14, ' The word is gone out of
my mouth, it shall not return empty, but it shall
finish the thing for which it is sent ; repentance is
hid from mine eyes.' ' God is not as man, that he
should repent ; he hath sworn in his wrath they shall
not enter into his rest.' And, ' The Lord hath'
sworn, and will not repent.'
2. From the nature of the wicked, against whom
he threateneth judgment, for they have hearts that
cannot repent, and therefore they heap up wrath
against the day of wrath. God's hatred doth deprive
them of all the means -of grace, and none can be
effectual in them or to them ; and he hath said, ' I
have hated Esau.'
Sin is folly, sinners are fools. ' Bray a fool in a
mortar, yet will not his foolishness depart from him.'
Therefore they are under the rods and scorpions of
wrath, and cannot avoid the same.
3. From the faithfulness of his prophets ; for the
prophets of the Lord, that threaten these judgments '
from his mouth, shall not be found liars ; seeing their
prophecies are no self-given notions, but inspirations
of his Spirit, which is the Spirit of truth.
You know how Jonah was troubled to be a mes- •
senger of judgment to Nineveh, when he was per
suaded that God would shew them mercy, and so his
prophecy fall to the ground. He could rather have
looked on to see the utter destruction of Nineveh,
than that his prophecy should be found unperformed;
therefore he went another way at first, and would not

12

MARBURY ON OBADIAH.

[VEB. 1.

come to Nineveh, and when he had prophesied he
went out of the city, and there expected the event of
his prophecy, and was angry that it succeeded not..
Quer. We find that in that example God changed,
and repented him of the evil which he had threatened
against Nineveh ; how then do we say, that the judg
ments of God against the wicked be unreversible ?
Jonah iii. 10, ' And God saw their works, that they
turned from their evil way ; and God repented of
the evil that he had said he would do unto them, and
he did it not.'
Sol. To this we answer, that God's repentance was
no change of his mind, or any alteration of his coun
sel or decree, but a deferring of tho execution of his
judgment. The change was in Nineveh, and the repentance
was in them. They humbled themselves before God,
and they both did the works of mortification, and they
also believed God, chap. iii. 5. This was not a justi
fying faith, which is credere in Deum, to believe in God,
but an historical, which is credere Deo, to believe God.
And God would have his church see, that if Ahab
humble himself and go in sackcloth, if Nineveh give
over evil works and repent them of their sins, he will
turn from the fierceness of his wrath, all to encourage
repentance. But Jonah was a true prophet of God's
judgment ; their repentance was not panitentia non
panitenda, a repentance not to be repented of, for
they resumed their evil ways ; and Nahum doth
renew the threatenings of Jonah, and declareth the
Lord's judgments against Nineveh. For the repent
ance of the wicked is but for a season, and as it is
temporary so it removeth judgment for a time ; but
they returning to their sins, he returneth also to the
execution of his intended punishment. So Ahab was
forborne for a time upon his humiliation, but he
escaped not the hand of judgment ; for God cannot
lie. His prophets speak sure words, as the apostle
saith, 2 Pet. i. 19, ' We have a more sure word of
prophecy, to which you do well if you take heed, as
to a light,' &c.
Quer. When Abraham had heard the decree of God
against the transgressing cities, did not he know that
God's decrees of judgment were immutable ? How
then did he solicit God for the reversing of the same ?
Did he well in so doing ?
Sol. Abraham's plea doth clear this point ; for
upon the first notice from God of his intended judg
ment, he pleadeth for Sodom, Gen. xviii. 23, not to

ce1 s-

turn away the wrath from the ungodly there, but he
saith, ' Wilt thou also destroy the righteous with the
wicked ? ' &c. The care of Abraham was for the
place and for the persons of the righteous ; he doth
not solicit God for the wicked there.
Again, to pray for the ungodly and wicked, to
divert judgment from them, when God hath revealed
his displeasure against them, is not unlawful.
1. Because Christian charity ' hopeth all things,
believeth all things.'
2. Because many of God's judgments are temporal,
and his anger against the sons of men continueth not
long ; so that we may hope that either God may
divert the evil, or mitigate the same, or give patiencf
to bear it, or sanctify the chastisement, ad digna:
emendationem, for their amendment, for only the Lori
knoweth who are his.
When Saul was rejected, and Samuel was the mes-J
senger of that heavy judgment, yet ' Samuel did not
cease mourning for Saul until the day of his death,'|
1 Sam. xv. 35.
That is the most effectual manner of praying, even1
that which the Holy Ghost useth in us, with sighs
and groans, Plus fletu quam afflatu. Thus when 1
Abraham saw Ishmael cast out for a scorner and per
secutor of Isaac, yet he prayed, ' Oh that Ishmael might
live in thy sight.' And God said, ' I have heard
thee also concerning him,' somewhat is obtained.
Therefore let us still be praying for all men, espe
cially seeing God doth not make us of his counsel so
far as to declare to us whom he accepteth, and whom
he rejecteth.
From this lesson of the certainty of the judgments
of God upon the wicked ; certain, whether we con
sider the nature of God, without change, or the weak
ness of man, without any possibility of resisting, or
the nature of the reprobate, without any abihty of
repenting, we are taught,
al. To rest in the decree of God. Let us knoV
that he cannot deny himself; and therefore though
wrath go not out from the Lord presently, and although
his judgment is delayed, yet let us resolve that upon
the wicked he will rain snares, and he will break the
impenitent with rods of iron.
He was an hundred and twenty years preaching to
the old world, and they repented not, so long was he
ere he would pluck his hand out of his bosom ; yetj
at last he smote the world with a great slaughter, and'
drowned all but eight persons.

Ver. 1.]

MARBURY ON OBADIAH.

13

Two errors do grow in us, if we do not wisely
weigh this doctrine.
1. An error in judgment.
' These things hast thou done, and I kept silence :
thou thoughtest that I was altogether such a one as
thyself,' Ps. x. 21. As Augustine, Deum quia non
pateris ultorem,, vis habere participem, quia malefacta
tua placent tibi, tu putas etiam ea placere mihi.
2. An error in manners.
' Because sentence against an evil work is not exe
cuted speedily, therefore the heart of the sons of
men is fully set in them to do evil,' Eccles. viii. 11.
For, indeed, what maketh men to walk so uncon
scionably on earth, blaspheming the sacred name of
the highest Majesty, polluting his holy Sabbaths,
making their belly, their penny, their pleasure their
god, but this corrupt opinion of God's either not
seeing, or not caring, or pardoning of sins, the pre
suming on his mercy ; not knowing this, that the judg
ments of God, howsoever deferred, will surely light
where they are threatened.
Therefore let every man, in hearing and reading of
the word of God, observe his own sins, how they are
threatened ; and let him know that he hath no way
nor means but by his serious repentance to escape
that judgment.
1. Let us take heed of dallying with the almighty
God, for be not deceived, God is not mocked ; they
that think to find him when they list, know not that
there is a time when he will be found, and they that
neglect that time do lose their season of him.
2. But especially let men take heed of abusing his
patience, and making that a motive to and a strength
of sin : for lasa patientia fit furor, patience abused
turns to fury ; when men sin against the mercy of
God, they spill the medicine that should h/al them,
they cut the bough that they stood on ; for it is that
which keepeth our heads above water and standeth in
the gap.
3. To conclude, let men take heed of falling so far
from God, as to make a covenant with death, and an
agreement with hell, that is, to make peace with
Satan; for this bed, the prophet saith, is too short,
and this covering is too narrow to cover us.
We are taught here not to repine at the present
prosperity of the wicked.
This hath much disquieted very godly persons.
David confesseth it to have unrested him, and his
foot had almost slipped, Ps. Ixxiii.

It made some wise men among the heathen doubt,
an sit pfovidentia, whether there be a providence ;
and no human wisdom can maintain providence, be
cause, bonis malefit{ good men suffer.
There is a partihg of the Red Sea, and then it will
appear who be Israelites, and who be Egyptians.
What if it last prosperous all their life long ? At the
parting of the soul and body, Lazarus and the rich
man shall feel a change ; therefore grudge not the
wicked their pleasures of sin for a season.
[2. J By what means this intelligence of the judg
ment against Edom was given. The means are two :
First, By a rumour from the Lord.
Secondly, By the ambassadors sent from the
heathen. First, The rumour from the Lord.
Jeremiah useth the same word, chap. xlix. 14, the
interlin.* Auditum audivimus a cum domino. His
meaning is, as before is expressed, that God hath put
this prophecy in the mouth of many of his prophets,
so that it is not a particular instinct by revelation to
some one, but a rumour, that is, a general opening of
the same, filling the mouths of many, which declareth
the consent ofthe prophets in this prophecy.
Doct. It advanceth the message of God amongst
men, when the Lord's trumpet doth dare sonum cer-
tum, give a certain sound, when they all agree to
gether as one man in the ministry thereof.
The messenger that came from Micaiah to bring
him to the two kings, Jehoshaphat and Ahab, 1 Kings
xxii. 13, thought he had used a great argument to
persuade Micaiah to prophesy good success to that
intended expedition against Ramoth- Gilead, saying,
' Behold now, the words of the prophets declare good
unto the king with one mouth : let thy word, I pray
thee, be like the word of one of them,' &c. These
false prophets all joined together to flatter that expe
dition. God revealeth the secret hereof by Micaiah :
there was an evil spirit offered his service to God,
saying, ' I will go forth, and I will be a lying spirit in
the mouth of all his prophets. And God said, Thou
shalt persuade him, and prevail also.'
The prophets and ministers of God do consent in
their message ; and Satan, that studieth the ruin of
the church, doth his best to make his false prophets
agree all in a tale, to make the fairer show of truth,
that he may deceive many.
It is one of the great objections of the papists
* That is, an interlineal Latin version. — Ed.

14

MARBURY ON OBADIAH.

[Ver.

against our religion, that it cannot be the truth of
God, because we ministers do not agree in the
preaching thereof.
To whom we answer, that the church of England in
all points, both of religion and discipline, is as a city
which is at unity within itself: if some particular
persons in the ministry leave the way of the church,
and go in their own way, that is no fault of the
church, but tbe schism of private men.
Such as they are discovered, so are they restrained
and separated from the rest : to room then* Parcius
ista viris tamen objicienda memento, personal opposi
tions do not fasten imputation upon any entire church
of God.
And we say to the Roman church, Novimus et qui te,
&c. For we have good evidence even from their own
writings, that the church of Rome hath in later times
dissented from those tenets which in former times it
hath maintained, not in matters of light moment, but
in the main points of Christian religion.
1. For the books of canonical Scripture, the learned
of former times did refuse all those books which we
call Apocryphal, as well as we ; yet the Council of
Trent hath since placed them iii the canon, and given
them equal authority with the canonical Scriptures.
2. For the sufficiency, their own best learned have
heretofore acknowledged the same as much as we.
3. The vulgar translation hath been by their learned
refused, the original preserved.
4. For the conception of the Virgin Mary without
sin, it is not yet determined in the church, but con
tradictories are allowed.
5. The distinction of mortal and venial sins.
6. The doctrines of merit, of supererogation, of the
seven sacraments, of transubstantiation, of purgatory,
of praying to saints, worshipping of images, indul
gences, pope's supremacy ^ all refused.
Therefore let them no longer charge us with dif
ferences ; our church doth maintain one truth in all
these things with the former church of Rome, against
this that now is.
Therefore let us observe the settled doctrine of the
church in which we live, and receive that, against the
perverse oppositions of all schismatical coiners of new
doctrines, and that is the safest way for us to walk in,
for this rumor Domini is no rumour of the Lord.
Doct. 2. Because it is auditus a Domino, heard
from the Lord ; whence we are taught to distinguish
* Apparently a misprint. — Er.

between the rumours which we hear from men, and
those rumours which we hear from the Lord. Let us
judge them by the word of God, and let us learn of
the church, the spouse of Christ, who best discerneth
these spiritual things, because they are deposited with
it, and the Spirit of God is with it, and abideth withi
it for ever.
How holy Scriptures must be interpreted.
Let every man put his own particular fancies and
humours to silence, and as the apostle saith, ' let us
receive with meekness the word of God, and let it be

in us.
For the word of the Lord endureth for ever, that is,
like him that gave it, without variableness ; there is i|
it no shadow of change. It was David's rest, Audiam
quid loquatur Deus, I will hear what the Lord speaketll
And that we may hear this rumour of the Lori
profitably, ' the word is given to profit withal,' let ml
shew you who they be that receive the word of Gofl
profitably ; these, namely, who,
1 . Receive it in their understanding.
2. In their judgment.
1. In their understanding, knowing what the Lord
speaketh in his word, for the word is the revelatidffl
of the good will of God.
To this is necessary,
(1.) A preparation to this understanding. ¦.'- 'f
(2.) An use of the means.
(1.) For the preparation of our understanding, two
things are necessary, as Saint Paul speaketh.
[1.] ' Be not conformed to this world,' Rom. xii. 2.
This world is our enemy ; we must shake off all ac
quaintance with it: it is the serpent's fair fruit,
wherewith he tempteth us ; he setteth the eye and tha
heart a-lusting, and filleth us with the pride of life.
Christ first separated his disciples from the world, ;
then he fitteth them to his service.
They deceive themselves that think they may em
brace true religion and the world too, following the
vanities of fashion, and surfeiting in the pleasures of
life : for godliness and vanity cannot dwell together;
and the god of this world blindeth the eye of the,
understanding, that they which love the world cannot
love God, and the secrets of the Lord are revealed to:
none but such as love and fear God.
[2.] 'Be ye transformed by the renewing of the
mind : ' that is, be ye new creatures, casting off the
old man which is corrupt ; for this new wine must be
put in new casks.

Ver. l.J

MARBURY ON OBADIAH.

15

We must sing a new song, Canticum novum,, novus
homo, a new man ; none else can sing it. Therefore
David desired cor novum, a new heart ; and spiritum
rectum, a right spirit. It is the only new fashion, as
in many of ours, to renew the old fashion, the image
of God stamped in us in our creation, which is decayed,
and repaired anew by the image of the new Adam who
came to restore us.
, (2.) A use of the means, which are,
[1.] Delight in reading of the word; give atten
dance to reading, 1 Tim. iv. 15. What though thou
understandest not what thou readest ? No more
did the eunuch : but God sent Philip to him ; he was
in the way of illumination.
Idle and wanton books take up too much of our
time from the reading of God's book. Rumor populi,
•a rumour of the people takes us from reading this
rumor Domini, this rumour of the Lord. Yet these
things are written for our use, and only these things
make the man of God wise to salvation.
[2.] Meditation, for that helpeth the understanding,
and layeth up what we read in the memory, that we
may know where to have it again when we have need
of it. It is said of Maiy, Luke ii. 51, that ' she kept
all these sayings in her heart.'
The wise son of Sirach saith well,* 'The inner
parts of a fool are like a broken vessel, and he will
hold no knowledge as long as he liveth.' Truly the
cause of all our sins and frailties is want of meditation
in the word, want of keeping it in our heart. We see
in ourselves, how we are affected here in hearing of
the word of God ; if we did meditate on it, we should
have the same affections still.
[3.] Hear the word preached, for this is God's
ordinance for the saving of souls. Ezra had a pulpit
of wood made him ; he stood up, he read the law, and
gave the sense, and all the people wept when they
heard the wonderful things of the law, Nehem. viii.
But it is said, all the people were attentive, both
men and women, yet he preached not by the glass, but
from morning till midday. And Paul preached from
evening till midnight, for 'it pleaseth God by the
foolishness of preaching to save those that believe.'
Be swift to hear.
{4.] Meditation is necessary also after hearing the word
in the public ministry ; for the minister speaking to a
mixed auditory, if he divideth the word aright, he hath
a portion for every, hearer, milk for some, stronger
* Ecclus. xxi. 14.

meat for others ; some have need of information in
things unknown, some of comfort, some of resolution
in doubts, some of confutation of errors, some of chid
ing, some have need to have their dullness spurred,
others their deadness quickened, others their weakness
strengthened, others their young and hopeful begin
nings encouraged, others their zeals inflamed.
[5.] Conference is another good means to increase
our knowledge, for one man's memory may help
another's, so one man's understanding may be more
clear than another's. For as we are many members
of one body, so have we many graces bestowed upon
us to make us useful and helpful one to another.
Conference one with another, especially with our
minister, doth call to mind that which might else have
slipped away from us ; and the very purpose of con
ference doth add a desire to learn by the word, that we
may rather teach than be taught.
2. We must receive the word of God in our judgment.-
This is the wisdom that teacheth us to make use of
it ; for knowledge is not for itself, but for use. We
shall know whether we have wisely heard the word by
two things :
(1.) By the increase of our faith.
(2.) By our new obedience.
(1.) By the increase of our faith. For faith cometh
from the saving hearing of God's word. The word is
not the power of God to salvation, but only where it
begetteth faith. The word never profiteth where it is
not mixed with faith in them that hear it, Heb. iv. 2.
So soon as Satan shook the faith of Eve, and made
her doubt of the word of God, the word had lost the
power of God in her to preserve her.
(2.) By our obedience. Many boast of their know
ledge ; the apostle saith, ' He that doth think he
knoweth anything,' that is, proud of his knowledge,
and loveth his knowledge for itself, ' knoweth nothing
yet as he ought to know.' For in religion he knoweth
no more than he.practiseth. What is it for a man to
get a clear and good glass, and to behold his face in
it, and to forget presently what his form is ? Such
are the knowers of the word, as Saint James saith,
that are not doers of the same. And what profit is it
to us to know our master's will, and not to do it, but the
gain of many stripes ?
Doct. 3. Here is a great judgment threatened. The
prophet's intelligence is rumor Domini, a rumour of
the Lord.
There is great cause of fear when God doth give

16

MARBURY ON OBADIAH.

[Ver. 1.

out what his judgments shall be, and how he will
punish, for his word is like the sword of Saul, 2 Sam.
i. 12. It never returned empty from the blood of the
slain. We have no particular prophecies that do point out
our nation, as this and many more did point out Edom
for judgment, but yet we must not neglect the voice of
God ; for as faith layeth hold on the general promises
of God to his church, and applieth particular examples
in Scripture to the building of us up in comfort, so
fear layeth hold on the general threatenings of God's
judgments, and applieth them to the begetting and in
creasing of terror. So that when you shall hereafter
see what sins Edom committed, we shall perceive how
those sins provoked God's anger, and how severely
God threatened them, you may say, Auditum audivi a
Domino, We have heard a rumour from the Lord:
that if the land we live in, or we that live in this land,
be guilty of these sins, we have no quietus est, no dis
charge against these plagues ; for these two go to
gether, ' Come out of her, my people, that you be not
partakers of her sins, and receive not of her plagues.'
The drunkard may see in Noah and Lot, who sinned
but once that way, how God did punish that sin.
Miriam's sin resisting Moses. The adulterer may see
in David, that God spareth not his own beloved chil
dren, he maketh their sins smart upon them. But the
examples of his judgments upon the reprobates are
full of terror ; Cain, and Saul, and Judas, Korah and
his company. This is rumor Domini. The Scripture
dealeth plainly with us to tell the church these things,
ne veniant in locum tormenti, that they come not into
the place of torment.
Doct. 4. To comfort the hearts of such whose con
sciences are tender, and who do join, with care and
fear, revenge upon themselves, and all to destroy the
body of sin. •
Many of these do too much discomfort and deject
themselves about giving themselves over, as if they
were vessels of wrath, or doomed to destruction.
Satan useth fiery darts to such, and by all means
tempteth such to despair ; he saith unto them, Non
est tibi salus in Deo tuo, there-is no safety for thee in
thy God. Therefore to such I say, Take heed, and
examine well the suggestion, hearken diligently, si
rumor sit a Domino, if it be a rumour from the
Lord. Satan laboareth most against our faith, for that is
the victory by whjch we overcome the world. Christ

told Peter, ' Satan hath desired to winnow thee.'
He knew which way he bent his strength. Oravi ne
deficeret fides tua, 'I have prayed that thy faith fail
not,' Luke xxii. 32.
Our own fear is another great enemy to our peace,
for when we do consider ourselves, and how weak our
faith is, we do presently apply to ourselves all the
judgments of God.
Yet this is rumor a Domino, a rumour from the
Lord. The Lord hath delight in this broken heart, he will
repair and build up the branches thereof; the ground
that is thus broken up is fittest for the immortal seed
of his word, and of his grace to be sown in it, to bear
fruit. What a woful case was David in, when his foot had;
almost slipped, when he feared that God would no
more be entreated, and hearkened to the rumour of
his conscience, till God, who is greater than the con*
science, refreshed him with his sweet consolations.
And saint Paul hearkening to the rumour of his
conscience, crieth out, ' 0 wretched man that I am,
who shall deliver me ? ' &c. But the sweet and com
fortable voice of joy is heard in the tabernacles of the*
righteous, as there, ' Thanks be unto God through our
Lord Jesus,' &c. Therefore as he saith, ' When yon
hear of wars, and rumours of wars, be not afraid;'
that is, fear not servilely nor despairingly, ' for the
end is, not jet.'
Ver. 1. An ambassador is sent amongst the heathen:
Arise ye, and let us arise against her in battle.
2. Means of the intelligence, 'an ambassador is sent
amongst the heathen.' This is rumor populi, a rumour
of the people, for commonly rumour of war doth go
before war, seeing the preparation of war cannot be
concealed. __,. Concerning this ambassador, the learned expositor!
of this prophecy are not well agreed. J
Some think he is some prophet of the Lord sent to
stir up a war between Edom and other nations.
Others, that one nation doth by ambassadors stir
up another against Edom.
The LXX read 4 dyy.Xou. s;'_ &„„ AveSruXtt*
whereupon some understand that God sent his angel
to provoke this war.
The point material is agreed on by all, that God
* This is probably from some other Greek version. That.
of the LXX is *-;l xiV»x,h tls *_, .*»„ i|wi,„,X!,,_EDi

Ver. 1.]

MARBURY ON OBADIAH.

17

hath an hand in this judgment, and he useth the
nations for a rod to scourge Edom.
This rumour of war is terror Domini, the terror of
the Lord ; and it stirreth up and awaketh those that
are in danger to look to themselves : which doth shew
that this judgment threatened against Edom shall not
surprise them suddenly ; they have warning to stand
upon their guard, and to arm themselves against in
vasion. This is therefore declared, as I conceive, to shew the
careless security of Edom, that would take no warning,
for that is expressed in the prophecy of Isaiah in the
burden of Dumah, contempt and scorn of their warn
ing : for ' he calle th unto me out of Seir, Watchman,
what was in the night ? watchman, what was in the
night?' as deriding the prophet, who had foretold
their night of calamity, which should put out their
candle, and leave them darkling ; for if the voice
of the prophets will not move them, how will they
take it when they shall hear the nations sending
ambassadors one to another to confederate against
them? But the wicked are despisers, they will take no
warning. The old world made a scorn of Noah's preaching
and building, and thereby vexing his righteous soul,
- even to the day that the flood came and swept them
all away. They of Sodom, even the sons-in-law of
Lot, when he warned them of the wrath to come, did
despise the warning.
Yet God, to make their judgment more heavy when
it cometh, and to make their scorn more inexcusable,
threateneth them with the rumour first, before he
smiteth them.
The pride and vanity of these times, the drunken
ness and profaneness, the contentions, and all the
clamorous and loud-voiced sins which overgrow into
excess ; they do all arise from the contempt of the
word of God, and from a negligence in observing the
course of God's justice in the punishing of these sins,
and from a scornful undervaluing of those ambassadors
whom God doth send into the world to reconcile the
world to himself.
The apostle saith, ' We as ambassadors from God
do beseech you.' But the ministers of God's word
have very harsh welcome in the world, for the pro
fane despise them all, and will not hear their message ;
the precise will hear but some of them, they despise
others ; they that be for Paul will not hear Apollos ;

and they that be for Peter will hear neither Paul, nor
Apollos, nor Jesus Christ himself.
But consider, ambassadors are not sent but upon
serious occasions. This is such, to awake and stir us
up against our common enemies, the flesh, the world,
and the devil, and to tell us of our great danger, for
we shall not fight against flesh and blood only, but
against powers and principalities. If we despise the
noise of this rumour, these enemies may take us at
advantage. , Edom would take no warning ; no more will they
whom God hath delivered over to the guidance of
their own lusts.
2. The effect of the message and rumour, being the
judgment itself : ' Arise ye, and let us arise against
her in battle.' When I compare these words with
those of Balaam's prophecy, — Num. xxiv. 18, ' Edom
shall be a possession, Seir also shall be a possession
for his enemies ; and Israel shall do valiantly. Out
of Jacob shall he come that shall have dominion, and
shall destroy him that remaineth of that city,' — I find
here from whence the ambassador cometh, even from
the house of Jacob : ' And Israel shall stir up the
heathen against Edom, and Israel shall have dominion
over them.' This appeareth in Ezekiel's prophecy :
Ezek. xxv. 14, ' And I will lay my vengeance upon
Edom, by the hand of my people Israel ; and they
shall do in Edom according to my anger, and accord
ing to my fury, and they shall know my vengeance,
saith the Lord God.'
So the people of God shall stir up the heathen
nations against Edom.
From whence we do learn these lessons :
1. That all wars are ordered by God.
2. That God punisheth one evil man by the hand
of another, and so one evil nation.
3. That war is one of God's punishments, by which
he chasteneth men for sin.
4. That the people of God may lawfully make war.
Doct. 1. All wars are ordered by God.
It is the word of the Lord that these nations shall
come together in war against Edom : Prov. xxi. 31,
' The horse is prepared for the day of battle ; but the
victory is of the Lord.' Ps. cxliv. 1, ' He teacheth
my hands to fight, and my fingers to battle.' Mel-
chizedec saith to Abraham, after his victory in the
rescue of Lot, Gen. xiv. 20, ' Blessed be the most
high God, which hath delivered thine enemies into
thy hand.' When Israel prevailed against Benjamin

s

B

18

MARBURY ON OBADIAH.

[Ver. t

for abusing the Levite's concubine, Judges xx. 35, it
is said, ' The Lord smote Benjamin before Israel.'
Gideon's cry was, Judges vii. 20, ' The sword of the
Lord and of Gideon.'
The reason hereof is in sight.
1. By the general providence of God, who ruleth
all things and all persons ; for ' He abaseth himself
to behold things in heaven and in earth,' Ps. cxiii. 6.
2. By the particular interest that God hath in wars,
for he is called Dominus exercituum, the Lord of hosts.
The uses follow.
Use 1. In all wars, to have respect unto the cause,
snot to put ourselves into an unjust quarrel ; let the
•cause be God's, and we may promise ourselves to
have God on our side. The wise man saith, Prov.
xx. 18, ' By counsel, wars must be enterprised ;'
Prov. xxiv. 6, ' By wise counsel thou shalt make thy
war prosperous.' If Jehoshaphat join with Ahab
against Ramoth in Gilead, he shall speed accordingly.
The sword of the Lord first, then of Gideon.
Use 2. The cause being good and warrantable, we
must not trust to our strength, neither must we neglect
the means, presuming on the defence of God.
1. Not trust our own strength ; for some trust in
chariots, and some in horses, as Benhadad did in the
multitude of his men, so great, that the land against
which he fought was not enough to give every one of
them an handful. But David saith, Ps. xxxiii. 17,
' A king is not saved by the multitude of an host,
neither is the mighty man delivered by much strength :
an horse is a vain help.'
2. It is another extreme lo cast all upon God, and
not to use the means : first, the sword of the Lord,
and then with it the sword of Gideon.
Use 3. This serveth to take off all fear from our'
hearts when we fight the Lord's battles. It was a
cheerful speech of Joab, encouraging the people when
he had divided his army, part against the Syrians and
part against Ammon, 2 Sam. x. 12, ' Be of good
¦courage, and let us play the men, for our people, and
for the cities of our God ; and the Lord do that which
•seemeth him good.' It was David's resolution, Ps.
iii. 6, ' I will not be afraid of ten thousand of the
people that should beset me round about : Arise," 0
Lord, save me, my God : for thou smitest all mine
enemies upon the cheek bone.'
Use 4. This teacheth us our duty, before the war,
in the war, and after the war.
1. Before the war, and in the war, to join prayers

with our preparations and our attempts; for God
declared, in the wars of Israel with Amalek, that Moses
praying on the hill with Aaron and Hur, and Joshua
fighting below in the valley, were both of them the
forces of God, Exod. xvii. And that prayers were
the better fighting ; for when Moses ceased praying,
Amalek prevailed.
2. After the war, we are taught to whom to attri
bute the victory and good success of the war ; that is,
to give the glory thereof to the Lord, and so say with
David, ' The right hand of the Lord hath done vali
antly ; the right hand of the Lord bringeth mighty
things to pass.' So the daughter of Jephthah, Judges
xi. 36, came out with timbrels to meet her father, and
confessed to her father, ' The Lord hath taken ven
geance for thee of thine enemies, even of the children,
of Ammon.'
Yet may we not herein smother the well- deserving
prowess and valour of valiant commanders and sol
diers, but give them their due honour ; so even the
women meet Saul returning from the slaughter of the
Philistines, and they answered one another in their
song, saying, ' Saul hath killed his thousands, and
David his ten thousands,' 1 Sam. xviii. 7.
Doct. 2. Whereas Israel saith to the heathen,
' Arise ye, and let us arise,' making use of the power
and strength of the heathen against Edom, we are
taught, that God doth use one evil man and one evil
nation to punish another. The Lord did smite the
Moabites by the Ammonites, and took from them some
part of their land. Chedorlaomer maketh war against
other kings, and taketh away their substance. The
Midianites were their own conquerors : Judges vii.
22, ' The Lord set every one's sword against his fel
low throughout all the host.'
The children of Israel did call the heathen here to
them ; they joined in one war against Edom, as if at
this day princes of the popish religion should join
themselves with a protestant prince, to maintain him
in his kingdom against the emperor, the pope's eldest
son. Is not this setting Egyptians against Egyptians, and
defending the church by the enemies of the church ?
The reason why God doth this, is not for want of
other strength, for he is Lord of hosts ; but to declare
him to be King and Lord over all ; he doth whatsoever
he will in heaven and in earth, and in the sea, and all
deeps. What doth more declare his absolute sove
reignty than his power to whip and scourge the enemies

Ver. 1.]

MARBURY ON OBADIAH.

19

of his church by one another of them, which is to
make Satan cast out Satan ? This sheweth that Satan's
kingdom is subordinate to the kingdom of God ; there
is but one kingdom of which it may be truly said, Et
imperils ejus non est finis, ' There is no end of his
kingdom.' Christ shall one day make this good,
when he shall have put down all his enemies ; for
then he shall deliver up the kingdom to God. In the
mean time, the subjects of Satan's kingdom are the
vassals of God, and Satan himself shall be and is at
his command, to be the rod of God for execution of
his wrath where he pleaseth.
2. God useth to punish the wicked, to declare to
the church that there can be no true love but where
there is love of the truth ; only true religion doth
unite the hearts of men, and all that embrace not that
want the bond of peace. They may cry a confederacy,
and give one another the right hand of fellowship for
a time ; but if God be not the knot of their union, all
other respects will come short of settling a constant
concurrency. We see this clearly in the vicissitudes
of confederacies and wars amongst the enemies of true
religion ; temporal respects make their leagues, tem
poral respects do again dissolve them.
The uses of this point.
Use 1. This doth serve to reform our judgments,
and to settle our hearts in our great vexation ; for did
not the foot of David almost slip when he saw the
prosperity of the ungodly, and compared it with the
main and great troubles of the church ? For seeing
God doth make this use of them, to be his sword,
marvel not that he keepeth his sword by his side, that
he keepeth it in his sheath, that he keepeth it bright.
And David saith, Ps. xvii. 13, ' Deliver my soul from
the wicked, which is thy sword.' That is one cause
why God rewardeth the wicked with' some temporal
favours, because he maketh use of them to punish
his enemies. This is fully expressed : for thus saith
the Lord to the prophet, Ezek. xxix. 18, 19, ' Son
of man, Nebuchadnezzar king of Babel caused his
army to serve a great service against Tyrus. Every
head was made bald, and every shoulder was peeled,
yet had he no wages, nor the army for Tyrus that
served against it : therefore thus saith the Lord God,
Behold, I will give the land of Egypt into the hand of
Nebuchadnezzar king of Babylon, and he shall take her
multitudes, and take her spoils, and take her prey, and
it shall be the wages for his army.'
This may satisfy us, that we grieve not at the pros

perous estate of the wicked, for God hath use of them,
and he will not let them serve him for nothing.
The elect of God have fairer hopes ; let them stay
their stomach, and let them wait the Lord's leisure.
Use 2. We may see in this example in my text, and
in many more, that God maketh use of the wicked in
the behalf of his church, and therefore we must not
give the glory of God's justice to the means, but to
God. The wicked know not what they do when they fight
the battles of the Lord ; yet God doth put such metal
into them that they do most valiantly perform his will.
A full example hereof is, Jer. xxxvii. 8, ' The word of
the Lord to Zedekiah king of Judah, by his prophet
Jeremiah : The Chaldeans shall come again, and fight
agamst this city, and take it, and burn it with fire.
Thus saith the Lord, Deceive not yourselves, saying,
The Chaldeans shall depart from us, for they shall not
depart. For though ye had smitten the whole army
of the Chaldeans that fight against you, and there re
mained but wounded men amongst them, yet should
they rise up, every man in his tent, and burn the city
with fire.'
This must needs be the hand of the Lord, and there
fore the glory must be given to God only. The means
are weak, but the Lord is strong ; he alone must be
exalted, and all the glory of victory must be ascribed
to him.
The church may use the help of the heathen and of
idolaters in the Lord's battles, for they are the sword
of the Lord, as you have heard.
Use 3. We are taught that though Israel and the
heathen do come together, though the godly do use
the help of the wicked to execute the will of God upon
God's enemies, yet they must be very careful not to
join with them in their wickedness and idolatry. We
may use the help of papists for the maintenance of the
Lord's cause, but we must take heed that we fall not
into the sin of Israel : Ps. cvi. 35, ' They were mingled
with the heathen, and learned their wickedness, and
served their idols, which were their ruin.' Let us not
make the covenant with them that Ruth the Moabitess
made with Naomi, Ruth i. 16, ' Thy people shall be
my people, and thy God my God.'
3. The third doctrine.
War is one of the punishments wherewith God doth
punish his enemies : Lev. xxvi. 25, ' And I will
bring a sword upon you, that shall avenge the quarrel
of my covenant.' It is one of the four sore judgments,

20

MARBURY ON OBADIAH.

LVER. 1.

as God himself doth call it, Ezek. xiv. 21, and it is
first named ; used to cut off man and beast.
When Israel was, by the favour of God, put into
possession of the promised land, they sinned agamst
God in contempt of religion, in idolatry, theft, and
whoredom, for which God punished them with war ;
for the Amorites, Philistines, Midianites, Moabites,
Canaanites, and Ammonites fought against them, and
opposed them three years, as appeareth in the book of
Judges. The misery of war is great, as Moses doth express
it : Deut. xxviii. 50, 51, ' They shall not regard the
person of the old, nor have compassion of the young,
they shall eat the fruit of thy cattle, they shall consume
the profit of thy land, they shall besiege thee within
thy walls, they shall drive thee to eat thy children, the
fruit of thy body, during the siege, and straitness
wherewith they shall compass thee in thy cities.' God
hath a quiver ; it is full of arrows ; this is one of them,
Ezek. v. 16, 17.
- The reason hereof is because they that make no
conscience of their duty to God, nor of obedience to
his word, have put themselves out of God's protection,
and he is become their enemy. The protection of God
is the fence of the vine ; if that hedge be once broken
up, not only the foxes will come "in and devour the
grapes, but the wild boar will also come in and root
it up. 2. They that make no conscience of charity to their
brethren, in the just judgments of God are delivered
into the hands of men, and as one saith, Nullum ani
mal morosius, so Nullum animal ferocius. Oh, saith
David, ' Let me not fall into tho hand of man.'
Let men fall softly and easily when they fall into
thy hands, so shalt thou fall gently into their hands,
for God is love, and the merciful man shall not want
mercy. But, as in the natural body, sometimes it is whole
some to open a vein- and let out blood ; so it is in the
body politic ; the sword must sometimes draw blood, to
purge the body of noxious and offensive humours. And
wheresoever this punishment lighteth as medicinal, it
amendeth many faults ; where it lighteth as a judgment
of indignation, it cutteth off evil doers from the face of
the earth.
The uses of this doctrine follow.
Use 1. Let us consider the lamentable estate of
those that profess the same faith with us, who have no
other outward means of safety to preserve their liberty

and rights but by the sword, against whom great and
mighty princes do say one to another, ' Arise ye, and
let us arise against them in battle.'
You know who is at this time thus endangered,
even some of the branches of that vine under which
we sit. The forward, free, and cheerful offerings of
your hands have testified your good affections to that
rightful cause ; let lifting up of your hands secure that
free opening of them, that is, let your prayers fight
for them, and give God no rest till he hath settled
peace in these walls, and prosperity within these
palaces. Surely they shall prosper that love it ; for
our brethren and companions' sake, the worshippers
of the same God, the professors of the same faith with
us, let us wish them now prosperity ; for the house of
God's sake, which they seek to enlarge and advance,
let us seek and study to do them good.
Use 2. Let us thankfully consider our" own peace.
We are filii pads, children of peace, born and brought
up in times of peace : the prophecy of Zechariah is
fulfilled in our land, chap. viii. 4.- We have old men
and women dwelling in our towns, even men with
staves in their hands for very age, and the streets of
our cities and towns full of boys and girls playing in
the streets thereof. And that promise of God to the
obedient, Lev. xxvi. 6, is performed in us, ' I will
send peace in the land, and ye shall sleep, and none
shall make you afraid ; and the sword shall not go
through your land.'
The happy days of the long reign of Queen Eliza
beth, of everlasting memory, the mother of our peace,
were crowned with peace, and she left a legacy of
peace in the commonwealth in her succession. Onr
Solomon, her heir, hath maintained peace under his
happy government, both at home and abroad. What
nation is there now under heaven which saith, Arise
ye, and let us arise against England in battle ? We
may say, ' This is the Lord's doing,' and we must give
him the glory of it ; for, as David saith, Ps. xlvi. 9,
' He maketh wars to cease, he breaketh the bow, and
cutteth the spear in sunder, and burneth the chariots
in the fire.'
The use. ' Be still, and know that I am God ; I
will be exalted in the earth.'
Use 3. Seeing we have outward peace from foreign
enemies, and none riseth up against us in battle, we
must be tender of maintaining peace one with another
' Take heed ye bite not one another, lest ye be de-
Better it were we had wars

voured one of another.'

Ver. 1.]

MARBURY ON OBADIAH.

21

abroad than that we should fight one with another of
us at home by uncivil contentions, by fraudulent and
cunning underminings, by slanderous and lying calum
niations, or by any other uncharitable means of mo
lestation to breed unjust wars amongst ourselves.
For by this cursed crossness we do provoke God to
draw his sword against us.
Use 4. Seeing God hath delivered us from the
calamity of war, and given us the blessing of peace,
let us know that this is the fittest time for semination
of the gospel of peace ; this is the seed-time for the
word of God. In such a time was Christ born, in the
peaceable reign of Augustus Caesar. Then were
swords turned into scythes, and spears into plough
shares, and so the noise of our redemption, and the
sound of the gospel, went over all the world.
We see that those years of peace have made learn
ing and arts flourish in our land ; and for the light of
religion, it never shined clearer than now, and the
light thereof still increaseth. Let us know that now
God hath so fenced in his vine in our land, and be
stowed such cost on it, he looketh that it should
bring forth grapes ; not fair and spreading branches
only, not large and green leaves, not shows and
semblances, and seemings of godliness, but grapes ;
not labruscas, not sour grapes, but fructus dignos
panitentia, fruits worthy of repentance. These be
the best presents we can make to God, the best en
signs of our peace. Otherwise the calamities of peace
will fall on us worse than those of war, idleness, wan
tonness, fulness of bread, drunkenness, and all the
worms of prosperity which will destroy our vine.
Doct. 4. Because Jeremiah saith, Arise ye, stirring
up others to battle, and addeth, we will arise, I con
clude, —
That it is lawful for the children of God to make
war. For a defensive war nature provideth, for that is no
more but se tueri, to defend himself. But this is an
offensive war against Edom, their enemy, and this is
lawful. The land of promise, though given so many years
before to the sons of Shem, in the line of Jacob, yet
was possessed by the sons of Ham, of whose son
Canaan took name, and Israel came into the posses
sion of that land by the sword. They had God's own
warrant for it : Deut. vii. 2, ' When the Lord bringeth
thee into the land whither thou goest to possess it,
and shall root out many nations before thee, then

thou shalt smite them, thou shalt utterly destroy
them,' &c.
Yea, he doth not only allow of a just war, but
David saith, Ps. xviii. 34, ' He teacheth my hands to
fight.' Moses, from God, saith to Israel, Num. xxv.
17, ' Vex the Midianites, and smite them.'
1. Because, as I taught before, war is one of the
judgments of God, one of the arrows of his quiver, one
of his rods wherewith he doth chasten the wicked,
therefore the faithful may and must arise when they
are called forth into battle. In such a case it was
said, Jer. xlviii. 10, ' Cursed is he that doeth the work
of the Lord negligently ;' Judges v. 23, ' Curse ye
Meroz, curse ye Meroz, saith the angel of the Lord ;
curse ye the inhabitants thereof bitterly, because 4hey
came not to the help of the Lord, to the help of the
Lord against the mighty.'
There it is called helping the Lord, because men be
the hands of execution in these lawful wars, by whom
God doth punish his enemies, and because God is
holpen in those that are by just means maintained.
2. Because an offensive war is revenge of injuries,
and God hath said, ' Vengeance is mine,' so that the
Lord is called ' Lord of hosts ;' and just wars are
called ' the battles of the Lord.' They that fight in
such wars, God covereth their heads in the day of
battle. *
The wars of Israel against Amalek were offensive ;
they were the Lord's vengeance against Amalek for
smiting the hindermost and weakest of them in their
passage to the promised land. This war against
Edom was such, as it followeth God's revenge upon
Edom for their cruelty towards Israel.
3. .We find that when the Israelites* came to John
Baptist and asked, ' What shall we do ?' he did not
bid them leave the profession of arms, but only said
to them, Luke iii. 13, ' Do violence to no man, ac
cuse no man falsely, and be content with your wages.'
Wherein he required of them fair wars without injury
to any; for none but unjust violence is there' for
bidden. And we shall find in the catalogue of the faithful,
Heb. xi. 32, 33, Gideon, Barak, Samson, Jephthah,
David, ' which through faith subdued kingdoms,' &c.
The uses follow.
Seeing the faithful may make lawful wars ;
Use 1. We are taught to satisfy our conscience, be
fore we undertake any war, that it is lawful and just, for
* Qu. ' soldiers ' ?— Ed.

22

MARBURY ON OBADIAH.

[Ver. 1.

else we cannot either promise ourselves good success,
or solicit God for his aid.
(1.) It is a lawful war to preserve our right against
them that invade it, as was ours in '88 against the
Spaniard, then our enemy, who prepared himself for
the invasion of this kingdom.
(2.) The judges of Israel did redeem Israel from
their oppressors that had invaded them, and redeemed'
their own right. So Abraham made a just war against
those that had wronged the king of Sodom, and took
Lot prisoner.
(3.) To chasten and destroy the common enemies
of intercourse and trade between nation and nation ;
such is the sea-war intended against the pirates and
sea-thieves, that hinder the trade of nations by their
piracies ; wasps and drones that rob the hives of pain
ful bees.
(4.) To defend confederate nations from the oppres
sion of their enemy ; for so Joshua will not suffer the
Ammonite to vex and wrong the Gibeonites, because
the oath of God i3 between them.
Thus, for the common peace, it is lawful for Chris
tians to confederate with Turks and infidels, for pro
testants to make leagues of peace and civil society
with papists, catholics with heretics. And when the
league goeth no further than the just defence of them
in their rights, we may borrow and lend help each to
other ; for the common love of humanity teacheth us
to do as we would be done to ; and the apostle bid-
deth, Rom. xii. 19, ' as much as in us, to have peace
with all men.'
But to assist infidels and heretics in their unjust
wars, it is utterly unlawful ; so Jehoshaphat joined
with Ahab against Ramoth in Gilead, and the prophet
ofthe Lord reproved him for it : 2 Chron. xix. 2, ' And
Jehu the son of Hanani the seer went out to meet him,
and said to king JehoshapBiat, Wouldst thou help the
wicked, and love them that hate the Lord ? Therefore,
for this thing is the wrath of the Lord upon thee.'
If the league between the godly and ungodly nations
have these bonds, 1, to assure one another against
injury from each other ; 2, to defend each other's
rights, without prejudice of religion ; 3, to maintain
commerce between them ; I see no cause why it may
not be lawful for Christians and infidels to confederate.
1. For defence against injury of others. If the ox
of an infidel, or his ass, should fall into a pit, ought I
not to shew him mercy in his beast, and to save him if
I can ? Shall I do this to his beast, and shall I not do

it to him ? If thieves would rob him, shall I pass by
and see him rifled, and shall I not give him aid?
What duty one man oweth to another, that doth one
nation owe to another; this is preservation of justice,
suum cuique.
2. For binding ourselves not to do infidels any hurt
unjustly. It is the law of God ; we must not only ab
stain from robbing them, but we must preserve their
right ; we may not take away from them their lives,
their wives, their goods, or anything of theirs; we may
promise interchangeably to do them no wrong.
3. For commerce. Some of our late divines* affirm
it unlawful to sell to infidels, or heretics, any commo
dity which they may abuse to any idolatrous use.
For example, to sell to the papists wax, because they
make candles thereof, which they do use in their false
worship of God ; so frankincense, cloth, &c. ; this is
made a breach of the second commandment. But this
rule is too strict and unwarrantable ; for what provi
dence can prevent abuse of all the commodities that
any land affordeth ? We sell wheat, of which they
may make their wafer-gods ; we exchange gold with
some of them, they may gild their images with it.
Some of them send us in wine, which is much abused
to drunkenness ; and silks of all sorts, which is abused ,
to pride, &c. This is nimia sapientia, nimia justitia,
to be over-wise, over-just.
Use 2. Seeing the godly and faithful may lawfully
make just wars, we are taught to exercise arms, and
to study military discipline, and to value the worthy
soldier as a necessary member of the commonwealth,
and to give him all good encouragement.
That peace which rusteth the armour, and despiseth
the soldier, and disuseth arms, is dangerous ; it
weakeneth the hands and hearts of men of action, it
disableth the commonwealth, it provoketh the adver
sary to assault, and putteth all into hazard.
As John biddeth the soldiers to be content with ,
their pay, so he alloweth them a pay, and imposeth|
the charge of their maintenance upon the common-*
wealth. Let not daring and worthy spirits complain, as
* Perk. Arm. Aur. in 2 Pracept.— [This is scarcely a fair
statement of the doctrine of Perkins. He does not forbid
the selling of articles which may be used for idolatrous pur
poses ; but of those which the seller knows to be bought for,
such purposes. What he says is forbidden, is ' Societal!
contractus, qua quis sciens, spe lucri et mercedis, idololatris
ea vendat, qua: idolis sciat subvenire.' — Ed.]

Ver. l.J

MARBURY ON OB aDIAH.

23

Themistocles did, that they are like to the platanes ;
in a storm, men fly under them for shelter ; in fair
weather, vellicant, pluck off their leaves.
Use 3. We are taught, when just occasions of war
arise, to gather courage, as being helpers to our God
in his battles.
When Hezekiah saw that Sennacherib was come to
fight against Jerusalem, he said to his commanders
and soldiers, ' Be strong and courageous, fear not, nor
be afraid, for the king of Ashur, neither for all the
multitude that is with him : for there is more with
us than with him. With him is an arm of flesh, but
with us is the Lord our God, for to help us, and to
fight our battles,' 2 Chron. xxxii. 7. So Nehemiah
encouraged the people against Tobiah and Sanballat,
when they came to hinder the building of the walls of
Jerusalem : ' Be not afraid of them, remember the
great Lord, and the fearful, and fight for your bre
thren, your sons and your daughters, your wives and
your houses.' There be that have said, that true reli
gion doth make men cowards, and destroyeth fortitude
and true valour. It is not so.
1. Because true religion doth settle the conscience
in the goodness of the cause, which the heathen did
not respect.
2. True religion casteth us upon the protection of
almighty God, which also the heathen regarded not,
but trusted to them that were no gods.
Therefore, let us say to our soldiers in the wars of
God, as we read it said by the officers to the people
by the commandment of Moses, Deut. xx. 8, ' What
man is there that is fearful and faint-hearted ? Let him
go and retum to his house, lest his brethren's heart
do faint, as his heart fainteth.' For it was a base
and unkingly answer that Ahab sent Benhadad, who
said, ' Thy silver and thy gold is mine, thy women
and thy children are mine.' He answered, ' My lord
king, according to thy saying, I am thine, and all that
I have.' They that put their trust in the Lord do
not fear what man can do unto them.
Use 4. Seeing wars are lawful, we conclude that
it is lawful also to use all witty means of circumven
tion to ensnare the enemy ; those are called stratagems
of war.So Joshua may lie in wait, and come against Ai on
the back side of the city, Josh. viii. 2. So Abraham
may divide his company, and smite the enemy in the
night, when he attempteth the rescue of Lot, Gen.
xiv. 15. So the Israelites may use advice to draw

the men of Gibeah out of their city, and so take ad
vantage against them unawares, Judges xx. 29.
Use 5. Seeing just wars may be undertaken by the
servants of God, let them prepare themselves as God's
servants to them.
Deut. xxiii. 9, ' When thou goest out with an host
against thine enemy, then keep thyself from every
wicked thing. The Lord thy God walketh in the
midst of the camp to deliver thee, and to give thee
thine enemies before thee ; therefore let thine host be
holy, that he see no filthy thing in thee, and turn
away from thee.'
AmoDgst the heathen, it was wont to be said that
the camp was the school of virtue ; much more ought
it to be so amongst Christians, for there is a terror of
death, and we know that immediately after death
cometh judgment. How ought men to sanctify them
selves, and to repent them of their sins, and to purge
their hearts from all wickedness, that serve under
almighty God in his battles ! God hath threatened :
Lev. xxvi. 14, 17, ' If you will not obey me, nor do all
these commandments, I will set my face against you,
and ye shall fall before your enemies ; and they that
hate you shall reign over you, and ye shall fly when
none pursueth you.' Surely such are of the forlorn
hope that come not to serve the living God ; therefore
the strongest army is of them that are religious, and
make conscience of doing any wicked thing to dis
please God.
Use 6. Seeing it is lawful to make just wars, there
must be a willing yielding to the charge thereof;
moneys are the sinews of war, Rom. xiii., ' and for
this cause pay we tribute.' ' Give unto Caesar that
that is Ca.sar's.' God hath given our lawful princes
an interest' in our goods for the common good, and
the apostle allegeth this cause of tribute and subsidy
to our princes. ' For they are God's ministers ap
pointed for this very thing,' that is, to execute wrath
upon them that do evil, and to defend their own
right. Use 7. This reproveth those that sensually and
securely play and sleep out their time, without care
of their own safety, till the enemies come on them
and make them a prey. This was the ruin of Laish :
Judges xviii. 7, ' The children of Dan sent five men
who came to Laish, and behold, the people that were
therein dwelt careless, after the manner of the Zido
nians, quiet and secure.' This gave encouragement.
to the children of Dan to assault them.

24

MARBURY ON OBADIAH.

[Ver. 1.

' Use 8. This doctrine of the lawfulness of just wars
doth seem to confute the Manichees and Marcionites
of old times, and the Anabaptists and those of the
' family of love' in later days, who have maintained it
unlawful for Christians to make any either offensive
or defensive war, or so much as to wear a weapon.
Obj. 1. Christ saith, Mat. v. 39, ' Resist not evil ;
if one smite thee on one cheek, turn the other : if one
sue thee for thy coat, give him thy cloak.'
Sol. 1. This must not be literally understood, for
Christ himself, who gave this precept, did not so ; he
was smitten in the high priest's hall, and he turned
not the other cheek, but reproved him that smote him,
saying, John xviii. 22, 23, ' If I have spoken evil, bear
witness of the evil ; but if well, why smitest thou me ?'
This, then, is spoken by our Saviour to forbid pri
vate revenge, that no man should be the judge of his
own wrong, but should bear it with patience.
It is St Augustine's answer, Obedientia ista non in
ostentatione corporis est, sed in preparatione cordis. And
he saith, Non maxillam tantum obtulit, sed totum corpus
deditfigendum cruci. And he addeth, Quanto melius et
respondit vere placalus, et ad perferenda graviora paratus
est. He could have withdrawn his cheek from the smiter,
but he would fulfil the prophecy : Lam. iii. 30, ' He
giveth his cheek to him that smiteth him ; he is filled
with reproaches.'
Private revenge Christ forbiddeth us.. Christ did
not take it against his adversary that smote him ; he
reproved it in Peter ; he amended the maim that he
made, and healed his smiter. But war is a public
revenge, and the magistrate beareth the sword to that
purpose, ' to execute revenge upon evil doers.' Ven
geance is God's, and where he committeth the trust
of execution thereof, as he doth to the magistrate,
there it is lawful.
This cleareth many other like objections, as that,
Qui gladio ferit, gladio peribit, he that smiteth with
the Sword shall perish by the sword ; we must recom
pense to no man evil for evil. For all this is meant
of our revenge, but the revenge of the magistrate is
the vengeance of God, because he is God's minister.
Obj. 2. The prophet Isaiah foretold, chap. ii. 4,
that in the time of the gospel, ' They shall beat their
swords into ploughshares, and their spears into prun-
ing-hooks ; nation shall not Uft up sword against
nation, neither shall they learn war any more.'
Sol. These words bear three interpretations.
1. That this was a sign of the coming of the Mes

siah into the world. He was born in a time of cessa
tion from wars, when the Roman monarchy had leisure
to levy a taxation by the poll. So when David had
rest, then he thought of numbering his people.
2. That this was fulfilled in the spiritual peace and
unity of the church, collected now out of all nations
of the world, Jew and Gentile made one.
3. That this is the proper effect of the gospel,
where it was embraced faithfully, to make peace.
Under the name of Edom, we may understand all
the enemies of the truth of God and Christian religion :
such as are schismatics and heretics, who, understand
ing not the mystery of godliness and peace, do set
their wits against the church, to corrupt the truth
therein deposited and professed, or to disturb the quief j
professors thereof.
1. Heretics. These are our brethren by outward
profession, calling themselves Christians ; but they
see that we have gotten the birthright and the blessing
from them, and therefore they hate us, and are com
forted against us to destroy us.
The church is God's Israel, the children of the pro
mise, filii' regni, filii thalami, filii lucis, children of
the kingdom, of the bridechamber, and of the light.
The ambassadors that are sent to stir up to war
against those, be the ministers of the word of God ;
for to this purpose we are sent forth, to confirm the
brethren against those, to reconcile these to God.
And we are commanded to arise against these in battle.
The war, and so the weapons with which we fight
against these are not carnal, but spiritual ; the clear
light of the gospel, which is the power of God to salva-.
tion to them that believe, and the truth of God which
is strong, and prevaileth against them that believe not.
It is time for us to join together as one man in
battle against these :
Especially the papists, whose religion is ambition,
whose piety is worldly policy, whose zeal is combustion,
whose faith is fury, who hide the word of light in the
darkness of an unknown tongue, to keep the people
ignorant, that they may not know God's right hand
from his left, to emplunge them in the flames of their
imagined purgatory, that they may be well paid to
release them thence.
They mingle the sacrament of baptism with their
own inventions, which they make equivalent in virtue
to the power of God's ordinance.
They mangle the sacrament of the Lord's supper J

Ver. l.J

MARBURY ON OBADIAH.

25

by robbing the people of one half thereof, taking the
cup from them.
They disable the sacrifice of Christ's sufficient satis
faction for sin, by addition of human merits, of eroga-
tion, and supererogation.
They weaken the sole intercession of Christ, by
intrusion of more mediators, angels, the mother of
our Lord, and saints.
They shorten the free and full grace of God, which
Christ himself from heaven told Paul was sufficient,
by their lying doctrine of free will.
They flatter and abet some by their doctrine of in
dulgences, which attributeth to the pope power of par
doning sins past and to come.
They dishonour the holy, sufficient word of God, by
equibalancing with the same human traditions and
false legends.
They destroy true and saving faith, by their false
doctrine of implicit faith, teaching that [it] is enough
to believe as the church believeth, not declaring what
the church believeth, and upon what ground their faith
is built. They maintain flat idolatry, by teaching the wor
shipping of images, and praying to saints.
And for the power which they give to the pope
against God in dispensing with the breach of his
covenants, in coining new articles of faith, in defining
the interpretation of Scripture, in usurping authority
over temporal princes, to enthrone and to dethrone at
pleasure, to arm their natural subjects against them ;
to animate incendiaries, to abet treasons, to blow up
states. All these things, and many more, call upon us to
take arms and join our strengths against this Edom,
this red, and hairy, and bloody enemy, whose mercies
are cruel.
The best weapon against this kingdom of darkness
is the light of truth ; the more we carry this hght
about us, the more will the ignorant amongst them
know how they are abused and misled. For our war
is spiritual, not agamst their persons, but against their
heresies. 2. Schismatics. These also call us brethren, but
they break the unity and uniformity of the church.
All the children of peace must arise against these in
battle. This also is a spiritual war, and the sword of
the Spirit must be drawn and used against these, to
cut them off, as St Paul wisheth, ' I would they were
cut off that trouble you ;' or if the word of God cannot

prevail with them, to convert them to peace, the dis
ciphne of the church, which St Paul calleth his rod,
must be used against them, to cut them off from our
congregations. The apostle calleth them leaven, and
saith, that ' a little leaven soureth- the whole lump.'
So do schismatics; for a few of them, do corrupt
many, and divert them from the congregations whereof
they are members, and distaste the established minis
try to them, and set them in opposition to authority,
and at last tempt them to separation.
Mr Perkins, upon the article of the holy catholic
church, doth learnedly handle this point.
First, saith he, they object that our assemblies are
full of grievous blots and enormities.
He answereth, the defects must be either, 1, in
doctrine ; or, 2, in manners.
1. Defects in doctrine. (1.) Either errors prater
fundamentum, besides the foundation. (2.) Or contra
fundamentum, against the foundation.
He maintaineth that our Church of England doth
teach no doctrine against the foundation of Christian
religion. 2. For corruption in manners he declareth, that it
cannot make a church no church, but an imperfect
church ; therefore Christ commandeth to hear them
which preach well and live ill, as the scribes and
pharisees which sit in Moses's chair.
Again, he.findeth it objected that the church of
England doth hold Christ in word, but denieth him
in deed.
Answer : Denial of Christ is either in judgment or
in fact.
To deny Christ in judgment, which obstinacy is
against the foundation, and maketh a Christian no
Christian. To deny Christ in fact only, sheweth us to be
weak and imperfect in our profession of the gospel ;
and the best of God's servants cannot keep out of this
rank, because it is impossible for them that carry a
body of sin, who do the evil that they would not, to
hold conformity of life and conversation with their
knowledge and good desires,
And truly the authors or the actors of schism do
shew much uncharitableness in their separation from
our church, for the apostle's rule is, 2 Cor. vi. 14,
' Be not unequally yoked with infidels ; what concord
hath Christ with Belial ? what agreement hath the
temple of God with idols ? Wherefore come out from
among them, and separate yourselves, saith the Lord.'

26

MARBURY ON OBADIAH.

[Ver. 2.

And do they judge their brethren to be infidels, the
sons of Belial, idolaters, that they do separate from
us? Again, the same apostle saith, 2 Tim. vi. 3,
' If any man teach otherwise, and consent not to the
wholesome words of our Lord Jesus Christ, and to
the doctrine which is according to godliness, from
such separate yourselves.' Can any lay this to the
charge of our church, that we offend in this kind ?
It is tme that nothing is more easy than to accuse,
but men and devils cannot prove "this against our
church. The church of the Jews, in the times immediately
after Christ's ascension, was the church of God, neither
did Christ forsake that church in his time, nor the
apostles after him. Acts xii. 9, ' But when certain
men hardened and disobeyed, speaking evil of the
ways of God,' Saint Paul departed from them, and
separated from them, and separated the disciples of
Ephesus. From certain schismatics he separated, but
not from the church.
Therefore arise against such in battle, detect them
to public authority, seek their amendment ; or if that
cannot be compassed, prosecute the ridding them out
of the church ; for those Edomites do not love the
welfare of our Jerusalem, and they will not know
those things which belong to peace : ' The way of peace
they have not known.'
Under the name and title of Edom we may under
stand the whole kingdom of Satan ; and Israel, the
church of God, stirred up by the ambassadors, the
ministers of God, to arise against it in battle. '
For this is our life called a warfare, because we
fight against Satan, the professed enemy ofthe church,
and against all his forces ; both his outward forces in
the world, and his inward forces, corpus peccati, the
body of sin.
The holy apostle Saint *Paul, knowing the danger
of the elect, doth not only awake us to fight, and
giveth us his own example, ' So fighting, not as one
that beateth the air,' but he prescribeth to us a fit
armour, and teacheth us how to put it on, that we
may be able to defend ourselves, and to resist Satan,
Eph. vi. 19, &c.
This is no power of our own, but our strength in
the Lord, and in the power of his might.
3. To come nearer home. As God told Rebekah
when Jacob -and Esau were yet in her womb there
¦ striving, There be two nations in thy womb ; so Saint
Paul will tell you that there is in every regenerate

man two opposite forces, the flesh and the spirit, and
these strive. The spirit hath God put into us to
rule ; ' the flesh rebelleth against the spirit.' ' There
fore to will is present with us, but we are not able to
do the good that we would ; ' yea, he confesseth that
he cannot do the good that he would, and that he
doeth the evil that he would not. The Spirit of God
is God's ambassador, calling upon our spirits to arise
against the flesh in battle ; and that is the true use
of all doctrines of mortification, and of godly life, to
strengthen the spirit against the flesh, to weaken the
power of the body of sin. And for this Saint Paul
did bring his body in subjection ; for such is the
nature of this fight, that the more we resist our natural
and sensual desires, the more we advance the force of
our spirits against our flesh.
And it is a most gloiious conquest for any servant
of God to overcome himself.

Ver. 2. Behold, I have made thee small among the
heathen : Uwu art greatly despised.
2. The effect of this judgment.
(1.) From God, ' I have made thee small,' &c.
(2.) From God and man, ' Thou art greatly de
spised.' (1.) From God. Three circumstances aggravate
the judgment.
[l.J Edom is made small.
[2.] Made small among the nations.
[3.] I have done it.
(2.) From God and man. Two circumstances.
[1.] Thou art despised.
[2.] Thou art despised greatly.
Before I handle these parts, two things offer them
selves to consideration, which make easy way unto
the understanding of the prophecy.
1. The preface to this prophecy, Behold.
2. The phrase thereof.
1. The preface. Behold.
Whereby he openeth the eyes of the Idumeans, to
look into their future state. It is a word much used
in holy Scripture, and ever maketh way to some worthy
and considerable matter. Here the Lord would have
the Idumeans take notice of the judgment and wrath
to come ; not that they should repent them of their-:
sins and turn to God, for God hated them, and set
his face against them, and they had hearts that they
could not repent ; but hence we learn,

Ver. 2.]

MARBURY ON OBADIAH.

27

Doct. It is God's manner to give warning of his
judgments, even to those who will not take warning,
that they may be without excuse ; and Ezekiel must
prophesy to those that will not receive him : chap.
ii. 7, ' And thou shalt speak my words unto them,
whether they will hear, or whether they will forbear,
for they are most rebellious.' He giveth a reason be
fore : ' Yet they shall know that there hath been a
prophet amongst them.'
Use. God will have the ungodly know that he hath
tendered to them the means of escape from his judg
ments by the ministry of his word, that they may
have nothing to plead for themselves in the day of
judgment, that they may see and perceive and confess
that their perdition cometh from themselves.
From whence we conclude, that to the reprobate all
the means of grace are altogether ineffectual to salva
tion. The Hght that is in them is darkness ; their
knowledge swelleth them, their faith is presumption,
their fear is despair, their joy is carnal, their hope
temporal : Tit. i. 15, ' Their mind and conscience is
defiled, abominable, and disobedient, and to every good
work reprobate.'
Of this justice of God against the reprobate I can
give no other account than that which the apostle doth
yield : Rom. ix. 18, ' He hath compassion on whom
he will, and whom he will he hardeneth.' Or if we
would hear the same from the Son of God himself :
Mat. xiii. 11, ' To them it is not given' ; and, chap.
xi. 26, ' Even so, 0 Father, because thy good plea
sure was such.'
So he saith Behold to them whose eyes in his justice
he hath shut ; and he saith Hear to such whose ears
in justice he hath stopped ; and he giveth warning of
his judgments to them whom he hateth, as in my text.
' 0 Lord, how unsearchable are thy judgments, and
thy ways past finding out !'
Use. Therefore let them use their eyes that can
see, and let them hear that can hear, and let them
take notice of the judgment and wrath to come.
The elect of God shall find many impediments, and
shall feel a great reluctation of the flesh against the
spirit ; let not such be faint-hearted, but let them so
fight, not as they that beat the air, and let them so
run that they may obtain.
2. The phrase of this prophecy of judgment is-, ' I
have made thee small, thou art greatly despised ;' for
God saith that is done already which yet is not exe
cuted.

But consider the ground laid in the beginning,
' Thus saith the Lord.'
The Lord, to whom all time is present, and whose
decrees give present resolution of all things, though
he suspend the execution thereof.
But it was not long before this commination was
fulfilled upon Edom : ' I hated Esau, and laid his
mountains and his heritage waste for the dragons of
the wilderness. Whereas Edom saith, We are impo
verished, but we will return and build the desolate
places. Thus saith the Lord of hosts, They shall
build, but I will throw down ; and they shall call them
the border of wickedness, and the people against whom
God shall have indignation for ever.'
Concerning the fulfilling of this prophecy, it was
long ere it was perfectly accomplished ; for this was
the work of sundry nations, to effect the judgment here
denounced. For first they were wasted by the Chal
deans, and carried into captivity ; yet it is clear that
they returned many of them back again : then was it
fulfilled that is spoken before : ' An ambassador is
sent amongst the heathen, Arise ye,' for first the hea
then arise. Then in the time of the Maccabees* Judas
fought against the children of Esau in Idumea, at
Arabatine, because they besieged Israel, and he gave
them a great overthrow, and abated their courage and
took their spoils. And again, after this, the Idu
means having gotten into their hands the most com
modious holds, &c. : ' Then they that were with Macca
beus made supplication, and besought God that he
would be their helper, and' so they run with violence
upon the strongholds of the Idumeans ; and assault
ing them strongly, they won the holds, and kept off
all that fought upon the wall, and killed no fewer
than twenty thousand. 'f There was an escape then
of nine thousand, who had taken a strong castle ;
these many of them by corruption of money made an
escape, which cost the blood of more than twenty
thousand ; and so was fulfilled that other part of this
prophecy, ' We also will arise against her in battle.'
Yet did not the Idumeans sink, for they recovered
strength, and did vex the city Jerusalem,^ and came
against it with a great army, being by letters, and by
a set oration of one called Jesus, entreated first to
help their brethren the Jews, then to lay down
arms, and not to fight against them. They brake
* 1 Mac. v. 3.
t 2 Mac. x. 15, 16.
% Josephus de Bello Jud. lib. iv. c. vi.

2S

MARBURY ON OBADIAH.

[Ver. 2.

into Jerusalem in the night with fury of war, and
he saith,* Templum redundavit sanguine. Octo
millia et quingentos mortuos dies invenit; duodecim
millia vobilium periere ab Idumaa trucidata, after
the destruction of Jerusalem f and the dispersion
of the Jews that remained of that cruel massacre,
wherein the conqueror left no cruelty undone. He
saith, { Horum furoris amuli etiam Idumai fuere : illi
enim. sceleratissimi peremptis pontificibus, ne qua pars
conservaretur pietatis in Deum, totum quod ex civitatis
facie supererat abscidere.
Thus the Jews that remained after all these bloody
wars were dispersed, and do yet continue in dispersion,
but with promise of being recalled before the end of
the world ; but the Edomites are now perished from
the face of the earth ; no mention of their names is
left in the world, no promise of their restitution ; so
that this prophecy is at last fulfilled, and hath been
many years accomplished. So long was it before the
performance hereof, and judgment began at God's
house, yet in the end it was executed in their final
ruin upon the earth.
This text calleth all this done, for no length of time
could evacuate the truth of God herein ; which teacheth
us to look assuredly for all these things which God
hath said shall come to pass, especially the fall of anti
christ, the calling of the Jews, the resurrection of the
dead, the last judgment, and everlasting life.
Let us come now to the parts of this text.
1. The effects of this judgment from God.
(1.) Edom must be made small.
Edom or Esau, though he lost the first blessing
after he had sold his birthright, yet he obtained a bless
ing of his father : Gen. xxvii. 39, 40, ' Behold, thy
dwelling shall be the fatness of the earth, and of the
dew of heaven from above ; and by thy sword thou
shalt live, and shalt serve {hy brother ; and it shall
come to pass, when thou shalt have the dominion,
that thou shalt break his yoke from off thy neck.'
This blessing was a prophecy of the greatness of
Edom, whose increase was such that Moses doth rehearse
that he was fain to depart from his brother Jacob, and
dwell in Seir : Gen. xxxvi. 7, ' For their riches were
more than that they could dwell together ; and the
land wherein they were strangers could not bear them
because of their cattle.' Verse 31, ' They had many
dukes and kings of Edom, before there reigned any
king over the children of Israel.' So that in greatness
* Cap. vii. f Lib- v. c. i. J Lib. vii. c. xxviii.

they outstripped Jacob. This greatness continued
seven hundred years after the prophecy of Isaac till
Daniel's * time. 2 Sam. viii. 15, ' And he put garri
sons in Edom : throughout all Edom put he garrisons ;
and all they of Edom became David's servants.'. There
God made them small.
Again, 2 Kings xiv. 7, ' Amaziah," king of Judah,
prevailed against them : he slew of Edom in the valley
of salt ten thousand, and took Selah by war.' This
made them small.
They suffered many changes, yet this is noted of
them, that,
1. They were grown often very great, yet still God
made them small.
2. That they were great before Jacob, and continued
so after Jacob's posterity were gone into dispersion.
3. That now their memory is so extinguished on
earth! that their posterity is not known.
Let no man measure the favours of God by the
access of his possession, by the territories of his
dominion, by the multitude of his men, by the force
of his strength. God gave all these things to Esau,
whom he hated.
Rather let men fortunate and prosperous in their
ways, who have the desires of their hearts satisfied,
and whose hearts be anointed with butter, suspect that
God hath set them in slippery places, Vivunt inter
laqueos. Let them know that their fulness doth cpme
of God's open hand, aperit et implet ; and let them
know that the Lord giveth, and the Lord taketh away,
and therefore let them take out Saint Paul's lessons :
' I have learned how to abound, and how to want.'
We are not to seek in our own times of examples
of smallness turned into greatness, and of greatness
again made small.
It is a judgment that David complained of: ' Thou
hast lifted me up, and cast me down.' How much
more peace have they in their bosoms, that were ever
small, than they who have risen above others, are
stooped beneath themselves, and laid so low that the
foot of pride treadeth on them. Down, stout heart, .
there is no perpetuity in things temporal. Great Edom
is made small; rough and boisterous Edom, that carries
all by strong hand, is made meek and tame.
(2.) Made small amongst the heathen.
These were numbered among the heathen, and
amongst them they were great. They separated from
the church of God, like the sons of sober and reli-
* Qu. ' David's ' ?— Ed.

Ver. 2.]

MARBURY ON OBADIAH.

29

gious parents that turn gallants and roarers*; and
amongst these they shine a while. Amongst these
Edom was made small.
Abraham had an Ishmael that was cast out among
the heathen.
Isaac had an Esau that put himself in amongst
them ; all the sons of Jacob were patriarchs, great
fathers of the church.
Esau, where he rose to glory and greatness, there
he sunk into smallness ; the eyes that saw him in
his shining saw him eclipsed.
(3.) God hath done this ; there be few that look so
high when they are down, but they do rather complain
of evil fortune, or of some great wrong done to them
here below, failing of means, desertion of friends, or
injustice in superiors. The heathen look to second
causes, and to natural agents ; they consider not that
it is God who lifteth up and casteth down. But God
taketh it upon himself, and would have Edom know
that this is dextra Jehovm, the right hand of the Lord.
Others look high at first, and upon every degree of
downfall do charge God with hard measure, and mur
mur at his uneven hand, as if he had not done them
right, which, as Job saith, is to ' charge God foolishly.'
But let men take it how they will, God is the author
of the rising and falling of the sons of men, of their
growth and withering. Can God hate, and his hatred
sit idle and look on ? As his love is operative, so is
his hatred. Such is his love, that all things work to
gether for the best to them whom he hath called.
Saint Augustine addeth, etiam peccata, even their sins ;
another, etiam adversa, their adversary ;* and such is
his hatred, that all things work contrary, to the ruin, of
them whom he hateth; eliam prosperitas, even their
prosperity, for ' the prosperity of fools doth destroy
them.' 2. This judgment is aggravated by two circum
stances from God and man :
(1.) Thou art despised.
(2.) Greatly despised.
(1.) Despised.
The children of Edom had two great temptations to
swell them, that is, riches and power ; these they in
solently abused to oppression of their neighbours.
God, who ' poureth contempt upon princes,' covered
them with contempt. This is the severest vengeance
that pride feareth. Edom, that was highest, and bore
* Qu. ' adversity '?¦— Ed.

rule over the nations, and lived by the sword, is now
made small. After this fall followeth contempt.
God hath said it, ' They that despise me shall be
despised.' (2.) Despised greatly.
Pride will have a fall ; it never faileth lower here
on earth than when it faileth into great contempt.
1. Of God, that he turneth away from them, or
setteth his face against them.
2. Of man, and that,
, (1 .) When the prophets of .the Lord do set their
faces against them, as in this case,. Ezek. xxxv. 2,
' Son of man, set thy face against mount Seir, and
prophesy against it.' It is no small matter to have
the messengers of God against us, which do carry his
sure word of prophecy ; for they speak from the
mouth of the Lord, and where they denounce the
judgment of God against impenitent sinners, ' Who-
soever's sins they retain, they are retained.'
(2.) When the Lord hath expressed his hatred, and
pronounced his judgment, the church of God despis
eth their power, and derideth their malice, saying,
' Thou, 0 God, seest it ; for thou beholdest ungodli
ness and wrong, to take the matter into thy hand.'
3. This maketh it a great and full contempt, when
they that served them shall be lords over them, and
their sword can no longer help them ; so is Edom de
spised among the heathen. This is great contempt, to
have the contempt of God and man. You see their
punishment. These points of doctrine do follow by just conse
quence. 1. That God's enemies, though for a time they
prosper and thrive in the world, yet they shall by little
be at last consumed.
The whole course of holy story runneth very clear
this way : Cain, a runagate, and, many learned do
think, after killed by Lamech ; Ishmael, every man's
sword against him ; Pharaoh, drowned in the Red
Sea, Exod. xiv. 28 ; Sennacherib, slain by his own
sons, 2 Kings xx. 37 ; Haman, hanged on his own
gallows, Esther iv. 9, which the poet calls arte perire
sua ; Nebuchadnezzar turned beast, Dan. iv. 30 ; the
Jews have Christ's blood on them and their children ;
Herod, eaten with worms, Acts xii. 23 ; Judas went
to his own place.
But in the execution of judgment, God doth not all
at once always.

30

MARBURY ON OBADIAH.

[Ver. 2.

Moses telleth Israel, Deut. vii. 21, ' God will root
out these nations before thee by little and little : thou
must not consume them at once.'
As Amos prophesieth, chap. iv. 9, blasting and
mildew, then the palmer-worm, then the pestilence,
then the sword, and at last as Sodom and Gomorrah.
So he destroyed Egypt with ten plagues, one succeed
ing another. He doth not empty his quiver all at
once ; so here are two points considerable.
1. He doth destroy them.
2. Not all at once, but by little and little.
1. The reason why he doth destroy them : 2 Thess.
i. 6, 7, ' It is a righteous thing with God to render
tribulation to them that trouble you.'
2. ' When he maketh inquisition for blood, he re-
membereth the complaint of the poor. His mercy
endureth for ever,' Ps. cxxxvi. 13.
3. The enemies of the church are God's enemies.
Exurgat Deus et dissipentur inimici sui, ' Let God
arise, and let his enemies be scattered.' ' Out of the
mouth of babes and sucklings hast thou ordained
strength, because of thine enemies, that thou mayest
still the enemy and avenger.'
The use. 1. It teacheth us to exercise our patience
in all afflictions, as Christ saith, ' Fear not them that
can kill the body,' &c. ' Patience bringeth forth ex
perience, and experience hope,' Rom. v. 3. ' Here is
the patience of the saints,' Rev. xiv. 12.
Use 2. It stoppeth any course of revenge that we
may think upon ; that is God's title.
' 0 Lord God the avenger, 0 God the avenger,
shew thyself clearly,' Ps. xciv. 1. ' Dearly beloved
avenge not yourselves,' Rom. xii. 19.
Use 3. It ministereth matter of joy to the church
and of thanksgiving to God, when the ungodly fall
The feast of Purim was kept with joy for the fall of
Haman and the delivery ofthe church, Esther ix. 17
There is great joy at the fall of Babylon.
Use 4. This ministereth matter of terror to the un
godly, to hear that the Lord Jesus cometh with thou
sands of his angels. He will render vengeance unto
them with flaming fire, and punish them with ever
lasting perdition from the presence of the Lord, and
from the glory of his power, Rev. xix., 2 Thes. i. 6-8.
Isa. viii. 9, 10, ' Gather together on heaps, 0 ye
people, and ye shall be broken in pieces ; hearken, all
ye of far countries, gird yourselves, and ye shall be
broken in pieces ; take counsel together, yet shall it
be brought to nought ; pronounce a decree, yet shall

it not stand ; for God is with us.' Judges v. 31, ' So
let all thine enemies perish, 0 Lord ; but they that love
him shall be as the sun when he riseth in his might.'
2. But this is not done all at once; God doth
judge the wicked by little and little ofttimes. The
reason is,
(1.) In respect ofthe wicked themselves, that they
might finish their unrighteousness : ' Suffer ye the
tares to grow till the harvest.' When the harvest is
yellow, then he putteth in the sickle ; and tarrieth, as
David saith, till their abominable wickedness be found
worthy to be punished. .
(2.) In respect of his church, that he may exercise
the patience of his saints. Prov. xxiv. 10, ' If thou
faint in the day of adversity, thy strength is small.'
Therefore God said he would not cast out before
Israel any of the nations that Joshua left, ' that
through them he might prove Israel, whether they will
keep the way of the Lord to walk therein or not,'
Judges ii. 20.
(3.) In respect of himself, for the glory of his jus
tice; for his justice is not speedily executed upon
them that do evil. All the world shall see that God
hath awaited the repentance of the wicked, and given
them time for it ; and because they will not repent,
' he doth whet his sword, and he prepareth instru
ments of death.'
Use. This teacheth us to tarry the Lord's leisure.
The sons of thunder were too quick with Christ, to offer
to pray to God for fire from heaven to consume the
Samaritans. This is our common fault when any one
offendeth us, that we straight fall to cursing, wishing
the pox and the plague, the vengeance and curse of
God upon them. If our fury had the managing of
God's vengeance, who should live? Take heed of
provoking the patience of God : that justice that thou
dost awake by thy curses, owes thee a punishment
for thy impatience and uncharitableness.
2. We are taught that the reward of pride is fail and
contempt. So David saith, ' Thou wilt bring down
high looks : ' no sooner doth God make the great ones
of the world small, but they are greatly despised.
It needs no proof, where examples of great falls do
fall so thick as they have done on this side the Alps
withm these few years. Never ran the stream and
current of suitors more strong to rising, and growing,,
and grown greatness, than it ran away from the fall
thereof and sought another channel. And they that
flattered these in their spring, and tendered them ?.

Ver. 3, &c]

MARBURY ON OBADIAH.

31

service, and made them their gods in their fair weather,
in their fall of leaf forsake them, and then humble
petitions turn to scornful libels.
I may say of our times truly, as Hecuba,*
Non unquam tulit
Documenta fors majora, quam fragili loco starent superbi.
Thus men lay by the walls the ladders that they
climb by, and like those people of whom Boemus
writeth, they bless the rising, but curse the setting
sun. Every man seeks the face of the ruler ; so again,
low hedges are trodden on.
This is the language of this prophecy, and Edom is
one example hereof. This point is thoroughly pressed
afterwards. Therefore ' let him that thinketh he
standeth, take heed lest he fall.'
There is a natural evil eye, which beholdeth the
prosperity of rising men with much envy ; that eye is
glad of the fall of great ones ; observe the text, how
soon it follows, ' I have made thee small ; thou art
greatly despised.' So soon doth contempt follow after
a fall. Let Edom be Satan, and let God bind him in
chains, and give us faith to resist and overcome him ;
how do we despise him and scorn him disarmed !
Let the world be Edom, and let God declare the
vanity and casualty that is in all these things that
Satan temp'teth men withal, and we shall see the ser
vants of God will despise it, and use it as though they
used it not. Let a man's own corruptions be the
Edom, the lusts of the flesh that fight against the
soul, that make a man forget his piety to God, his
' charity to his brother ; but let God by his word reveal
to us the body of sin, and by his law humble us under
the mighty hand of God : we shall despise and con
temn the desires of our heart, and we shall say, ' I
will go and return to my first love_ for then I was
better than now.'
This making small is ruin to the ungodly ; it is
medicine to the just ; the narrow gate that leadeth to
life is easily entered by them whom God hath made
small in their own eyes and estimation of them
selves. Christ made himself of no reputation, not only ad
sacrificium, to a sacrifice, but ad exemplum, to an
example, that we might walk as he walked.
Small threads will pass through a needle's eye,
great cables are too big. God resisteth the proud. A
* Sen. Troas.

small womb containeth us ; a small tomb burieth us ;
. and never doth the favour of God shine more on us,
or the attending service of angels more minister unto
us, than when the world despiseth our low growth,
and our contentment with our daily bread. There is
much difference between those that be humiles, humble,
and those that be laimiliati, humbled ; and between
those that be humiliati ad vindiclam, humbled to
punishment, and those that be humiliati ad medicinam,
humbled to medicine.
This prophecy is full for it, that ' God resisteth the
proud,' and pride shall have a fall ; and after the fall
followeth contempt.
And what reward have they of all those things ?
' The pride of thy heart hath deceived thee, thou that
dwellest in the clefts of the rock, whose habitation is
high, that saith in his heart, Who shall bring me
down to the ground ? Though thou exalt thyself as
an eagle, and though thou set thy nest among the
stars, thence will I bring thee down, saith the Lord.'
2. Now he foretelleth how all the hopes of the
children of Edom are dispersed.
1. They had hope in their own pride, ver. 3.
2. In the safety of their situation, ver. 3-^6.
3. In the strength and assurance of their con
federates, ver. 7.
4. In the wisdom, ver. 8.
5. In the strength, of their own men, ver. 9.
For the first, ' The pride of thy heart hath deceived
thee.' Thou didst think better of thyself than there
was cause. Self-opinion is the bane of all virtue ;
for by it men become their own flatterers, and build
castles in the air. It is tumor cordis, the swelling of
the heart ; this is of the world, and one of that cursed
trinity which undoes the world, ' the lust of the flesh,
the lust of the eye, and the pride of life,' 1 John
ii. 16.
The cunning serpent breathed this poison in our
first parents ; for when Eve heard him say, Similes
eritis Deo, you shall be like unto God, she soon ate of
the forbidden fruit, and gave of the same to Adam.
Pride swelleth the heart, that it is not capable of
grace ; it filleth it full of itself, and leaveth no room
for Christ in that inn. Therefore one saith to a proud
man, Deus prasto est largiri sapientiam, sed tu non
habes ubi earn recipias. Pride is contrary to humility,
for humility is not only virtue, but vas virtutum, the
receptacle of virtue. 'God giveth grace to the
humble ; ' but pride, like the woman that had filled all

32

MARBURY ON OBADIAH.

[Ver. 3, &c.

her vessels with oil, and at last vas defuit, there
wanted a vessel, it so filleth the heart with the oil of
self-flattery, that there is no room left, no vessel to
receive any grace. It filleth the firkins up to the
brim. Whatsoever good parts are in a man or woman,
pride spoils all, and turns them into vice, as one long
ago truly and facetely rhymed,
Si tibi gratia, si sapientia, formaque detur,
Inquinat omnia sola superbia, si comitetur:
This is • esteemed the queen of vices, ' Woe to the
crown of pride,' Isa. lxxxii. 1. It is one of the late
repentances of the damned, beholding the happiness
of the just, and feeling the misery of their damnation.
What hath our pride profited us ? or what good hath
riches with our vaunting brought us ?*
Satan is called a prince ruling in the air, the god
of this world, and that leviathan who is a king over
all the children of pride. This vice opposeth God,
and transgresseth and trespasseth the majesty of God ;
it began to all the other sins, it infected glorious angels,
and turned them into devils.
One observeth that pride is no recusant ; it will
come to church. A man that lives in the light of
religion, and hath any moral goodness in him, will lay
down his covetousness, gluttony, luxury, idleness,
envy, anger, for service time ; but the proud person
will bring pride to church along with him : ' Two men
went up to the temple to pray, one a proud pharisee.'
Pride mingleth itself with our best actions, and
claimeth share with God in many of our good works.
It also filleth us with contempt of our neighbour,
' not as that publican,' non ut alii, not as other men.
Edom Uved by his sword, and awed men with his
power, and this did fill his heart with pride.
Riches unsanctified make men proud ; so Jack be-
' comes a gentleman, and mechanicals find some false
pedigrees to enable them, or purchase places of emi-
nency, to put them before their betters. Power un
sanctified makes men boisterous, and heavy to the
poor. Learning unsanctified, and the very knowledge of
religion, doth breed pride; and that maketh contention,
for pride is the root of schism and heresy.
This turns faith into presumption in some professors
of religion, but it turneth it into contention in others ;
in others into separation ; in the profane, it breedeth
contempt of God and of his word.
* Wisd. v.

Wisdom, knowledge, honour, riches, power with
humiUty, no pride to corrupt them, they are the orna
ments, of life, and the faculties of virtue, and the fac
tors of grace, and the fear of God. It is a good say
ing of Hugo de Sancto Victore, Superbia mihi Deum
aufert, invidia proximum, ira meipsum; pride de-
priveth me of God, envy of my neighbour, anger of
myself.- Behold his soul, which is lifted or puffed up in him,
is not upright in him ; ' but the just shall live by
faith,' Hab. ii. 4.
Pride in the wicked taketh room and place of faith ;
for as faith in the elect doth lay hold on all the gra
cious promises of God which do concern this life and
a better, so pride in the wicked maketh them believe
that they are worthy of all favours of the time, and of
all temporal graces ; therefore the prophet setteth
them in opposition. Therefore God beginneth to tax
this people of their pride, teaching us that pride is
abominable to God. Here we are compassed with a
cloud of witnesses : it was pride that cast down the
angels, that deceived Eve, that made Cain a murderer,
Lamech a boaster, Nimrod a hunter, Ishmael a scorner,
Edom an oppressor, &c. And the pharisee, that could
put off the aspersion of other sins, extortion, injustice,
adultery, he could not add pride ; of this every one
hath a share. Diogenes wanted not his part, as Plato
taxed him most justly, for it is so insinuating a vice
as that they which labour most to express humility
cannot but take some pride, even in that.
This pride of Edom deceived Edom. Faith buildeth
upon a rock ; no storm can shake it ; it is fortified by
the prayer of Christ : ' I have prayed that thy faith
may not fail.' Pride buildeth on sand ; the founda
tion is false ; every wash and wave that beats on it
shakes it and ruins it.
There is no creature that comes into the world more
naked and more disarmed than man doth, yet none so
proud, and therefore none so promising to itself as
man is ; for as one saith, Coliigit de vite spinas, pro
uvis tribulos, for out of the good blessings of God he
maketh matter of self-opinion and false glory.
This is a monstrous birth, ex bono malum. Lumen
quod in te est tenebra sunt : when thou thinkest thy
self more happy than others, and goest in this tran
sport far, at last thou seest that thou hast been thine J
own impostor. -
It is a good saying of Saint Gregory, that he that
boasteth, and is proud of any of God's gifts, se inter-

Ver. 3, &c]

MARBURY ON OBADIAH.

33

ficit medicamine, the medioine that should heal kills
him. That which all this while supported the glory
of "Edom, which was Edom's pride, proves Edom's
ruin ; it hath deceived him.
The doctrines of the church of Rome do maintain
this pride ofthe heart, therefore they are deceitful; for,
1. They say we have free will to do good.
2. They teach that a man in this life may fulfil the
whole law of God.
3. They teach that a man may be justified before
God by the merit of his works.
4. That a man may overdo the law, and do works
of supererogation, which may increase the treasure
of the church, and may help out them that come
short in good works, by mending their store.
All these doctrines seem to maintain the pride of
the heart, and to give flesh wherein to rejoice, against
which we oppose the doctrines of humility.
5. That the sacraments do confer grace ex opere
operato, and therefore whosoever is made partaker of
them hath the grace whereof they be seals.
First, So in baptism ; they affirm that original sin
is quite done away, so that infants baptized are cer
tainly saved ; and such as depart the world without
baptism are separated from the sight of God.
Whosoever receiveth their sacrament of the altar
doth verily, and really, and carnally feed on the same
body of Jesus Christ that was born of the Virgin Mary,
and suffered death upon the cross.
Secondly, Neither do they only attribute this vir
tue to the sacraments which Christ ordained in his
church, but unto those five which they have since
added and equibalanced with the holy ordinances of
God. (1.) For their sacrament of penance. They hold that
the grace of baptism may be finally lost ; and so, to
recover man again from that downfall, they have de
vised this sacrament. This is Trent divinity, Sess.
xiv. cap. 1. Si in regeneratis omnibus gratitudo erga
Deum esset, ut justitiam in baptismo ipsius gratia et
beneficio susceptam tuerentur, non fuisset opus aliud
sacramentum instituere. But because this serves not,
penance doth come in ; for how else should they bring
in their auricular confession, by which they dive into
men's hearts, and their imposed power, by which they
dive into men's purses, for satisfaction? And this
concludes with Ego te absolvo, I absolve thee ; which
doth wash them as clean from all sins past, as if they
had never sinned.

(2.) For the sacrament of marriage. They do that
but a little honour, save only in belying it to be a
sacrament, and pronouncing anathema to all that do
deny it to be a sacrament ordained by God himself is
paradise. First, But neither do they make it the means to
convey any spiritual grace, which is the chief use of a
sacrament, but only make it a bare sign of the con
junction between Christ and his church.
Secondly, Neither do they leave it at large for all
persons, but curse those that allow it to priests.
Thirdly, Neither do they honour the state of matri
mony with equal honour to virginity, but pronounce
anathema to them that prefer it before virginity.
(3.) For the sacrament of orders ; they make the
priest some amends, for therein he hath a sacrament
which the lay partake not in. To this they attribute
the power of absolution, the power of binding, the
power of turning bread into the body of Christ, the
power of conferring grace.
(4.) For confirmation. That is another belp to bap
tism, to relieve the imperfection of Christ's ordinance,
novam gratiam tribuit.
(5.)'For extreme unction. As the sacrament of bap
tism is sacramentum introeuntium, the sacrament of
entrance, so this is sacramentum exeuntium, of going
out. This makes expeditiorem ad ccelum viam, a quick
way to heaven, and is to be administered in articulo
mortis, the point of death, and it carries the soul to
heaven directly.
May we not behold the pride of the church of Rome
in all these, how they have taken to their own hands
the keys of David ? They open, and no man shutteth ;
they shut, and no man openeth. It is in the power
of the priest to give, it is in the power of the people
to take salvation, and I do not see any great need of
Jesus Christ in these doctrines; neither can I find
that they have left him any absolute, but only given
him a dependent, power over them, that he cannot
save without them. Surely all this pride deceiveth
them that put trust therein, for,
1. Against free will we oppose 1 Cor. xv. 12, ' In
Adam we all die, in Christ made alive ; ' and that this
stretcheth to a corporal, spiritual, and eternal death,
hear the same apostle : Eph. ii. 2, ' We are by nature
children of wrath.' Saint Paul was a vessel of elec
tion, he had the Spirit of God, he received the office
of his apostleship immediately from God, yet he saith:
Rom. vii. 15, ' The good that I would do, I do not;

'34

MARBURY ON OBADIAH.

[Ver. 3, &c.

the evil that I would not do, I do.' Whence is then
this free will ?
2. Against the fulfilling of the law of God in this
-life : Eccles. vii. 20, ' There is not a just man upon
earth, who doeth good and sinneth not ; ' and James
iii. 2, ' He that breaketh the least of the command
ments is guilty of all ; ' that is, he is found a trans
gressor, legis, of the law; but in multis offendimus
omnes, in many things we all offend, Justus cadit septies,
Prov. xxiv. 16.
3. Against merit of works Christ saith, Luke xvii.
7., &c, ' They that have done all that is commanded,
have done but their duty ; ' servi inutiles, unprofitable
servants. And what proportion is there, finiti ad infinitum,
of the finite to the infinite ? The works of men be
finite, the glory of God is infinite : Isa. lxiv. 6, ' All
our righteousness is like defiled cloths.'
. 4. Against supererogation, that pride deceiveth
them, for there is nothing to be done in obedience, or
in love to God, which is not commanded in his law,
that requireth all the soul, and all the mind, and all
the strength of both these. He that can find anything
more to do, and can do it, may supererogate.
5. Concerning their sacraments, they dishonour
baptism, and make it of no account, when they teach
that the grace of baptism may be lost, and devise three
sacraments to help it, confirmation to strengthen it,
penance to renew it, extreme unction to perfect it.
We acknowledge God powerful in his own ordi
nance ; we hold that the grace given to the elect in
baptism is sealed and imprinted an indelible character.
Confirmation is no more but a watering of the
plants which the ordinance of God hath graffed.
Penance is no more but a stirring up of the grace
given in baptism ; extreme unction is of no necessity,
it was a temporal practic? in those times when the
gift of healing was in the church, instead whereof we
have prayers both in private and in public congrega
tions. The grace of baptism we hold sufficient for
the whole life to sanctify it, and in the elect of God it
is not, it cannot be, lost.
The true sacrament of confirmation is the Lord's
supper, for that representeth to us the body that was
broken for us, and the blood that cleanseth us from
all our sins. That is often repeated, to call us to repen
tance, and to strengthen our faith. If we flatter our
selves that the act of receiving doth sanctify us, that
is a deceiving of our own hearts ; for ' the flesh pro-

fiteth nothing, it is the Spirit that quickeneth.' We
know that it may be eaten to condemnation; if there
were carnal presence of Christ, none could eat o'f it
but he must be joined so with Christ as he could not
perish. Lastly, for the sacrament of orders, they deceive
themselves in the pride of their hearts, thinking that
God hath given them the kingdom of grace and of
glory, to bestow where they will. We are the ministers
of God, sent forth as God's ambassadors, to carry his
pardon to such as are penitent. The pardon doth set
forth who are capable of it ; we are the ministers of
God, to make tender of the means of grace to such as
are capable of them. We cannot make a man capa
ble either of grace or salvation, yet none can have
either but by our ministry, except God will shew his
prerogative and say, Ecce ego creabo rem novam in
terra, 'Behold I create a new thing upon earth.'
Humility deals truly with us ; for if I be humble, I
am content with that I have, and think it more than I
deserve. I do not envy either greater graces in others,
or higher places, for I know mine own wickedness, and
' my sins are ever before me ;' and therefore I think it
happy with me, and acknowledge it a great mercy that
I am not consumed. I do not glory in mine own
knowledge, but with Agur the son of Jakeh, Prov.
xxx. 2, 3, 1 say and confess, ' Surely I am more brutish
than any man, and have not the understanding of a
man : I have neither learned wisdom, nor have the
knowledge of the holy.' I do not glory in mine own
righteousness, but looking to my heart within, and into
my ways without, I say with Saint Paul, ' Of sinners
I am chief.'
An humble man hath this advantage of a proud man,
for he cannot fall ; his estate may grow both higher and
fuller, but his heart keepeth one point of elevation, and
is fixed at that ; he never graspeth for wind to hold .
it ; he hunteth not after opinion ; he doth 'not flatter
himself with vain hopes. Well may an humble man
suffer from others, but he will keep so good a watch
upon his own heart, that that shall never deceive him
by any information of self-wisdom.
But I commend a virtue that but half keeps a living
man in the earth, saith the gallant. True, but as the
root is deep embosomed in the earth, which makes a
tree bear a storm the better.
But this keepeth men from putting forth themselves .
where they may exercise their other virtues. Ay, but
it joyeth all well affected, that church and common-

Ver. 3, &c]

MARBURY ON OBADIAH.

35

wealth aboundeth so in choice that there is no need of
me. And those whom pride putteth forth have an evil
edition. 2. Their next confidence was in the situation of
their dwelling, resembled to an eagle's building her
nest in the clefts of a rock on high ; so there meets
to make up their confidence, strength and height of
dwelling. That is their confidence, and that is. dispersed in
the fourth verse, ' Thence will I bring thee down, saith
the Lord.'
This opinion ofthe strength of an impregnable habi
tation hath deceived many. After David had reigned
seven years in Hebron, 2 Sam. v. 6, ' The king and
his men went to Jerusalem to the Jebusites, the in
habitants of the land, which spake unto David, saying,
Except thou take away the blind and the lame, thou
shalt not come in hither, thinking David cannot come
hither.' The Hebrews have made a figurative construction of
these words, namely, that the Jebusites did preserve
two images, the one of Isaac, who was blind, the other
of Jacob, who was lame ; these two, Isaac and Jacob,
made a covenant with Abimelech, in which league they
comprehended the Jebusites ; therefore the league must
be broken which was made with Isaac and Jacob if
they did come thither to remove the Jebusites. But
this is vain and fabulous. The true meaning is, that
the Jebusites did think their hold so strong that so
long as there were any men therein (though blind and
lame), they would be able to defend the place against
David. But that hope was despaired, for, ver. 9,
' David dwelt in that fort, and called it the city of
David,' &c.
The like example we have of Babylon. Hear her
in her ruff and in tbe pride of her heart : Isa. xiv. 13,
' Thou hast said in thy heart, I will ascend into
heaven, I will exalt my throne among the stars of God :
I will sit also upon the mount of the congregation, in
the sides of the north : I will ascend above the heights
of the clouds : I will be like the Most High.' Which
pride of heart smarteth in them, for it followeth, ' Yet
thou shalt be brought down to hell, to the sides of the
pit' I deny not but this is literally to be understood of
Babylon ; but it troubleth me that any learned man of
our days* should charge so many great judgments as
' have applied this to the fall of the angels with unskilful
* Dr Rainolds on Obad. [See our Edition, p- 8. — Ed.]

application thereof. I know the learnedst and gravest
judgments have gone that way, as far as we have any
thing written of the fall of angels ; and men of yester
day do not well to impute unskilfulness to such expert
scribes. But in the posthumous writings of great
learned men, the publisher may shuffle in some of his
own bran amongst their wheat.
For understand this either literally of Babylon, or
allegorically of the angels that fell, either of them
thought their dwellings impregnable, and therefore safe.
Jerusalem, called the joy of the whole earth, was
compassed so with mountains, that the prophet, to ex
press the safety of the church, resembleth it to Jeru
salem : Ps. cxxv. 2, ' As the mountains are about
Jerusalem, so is the Lord round about his people,' &c.
' They that trust in the Lord shall be as mount Sion.'
Yet we know how it was destroyed.
David was gone far that way in presuming upon the
safety of his person and state : Dixi, Nunquam movebor,
' I said I shall not be removed ; thou, Lord, of thy
goodness hast made my mountain so strong.'
All which examples and all experience meeteth in
one point of doctrine, that it is a vain confidence to
trust in the strength of our state and dwelling on earth.
A full proof of this truth we find in the example of the
Philistine^' garrison, 1 Sam. xiv. 4, for ' Between the
passages by which Jonathan fought to go over to the
Philistines' garrisons, there was a sharp rock on the
one side, and a sharp rock on the other side. Yet
Jonathan climbed up on his hands and on his feet, and
his armour-bearer after him, and they fell before Jona
than,' &c.
The reason of this is given by God himself : ' I will
bring thee down, saith the Lord.' The Lord taketh on
him to bring down high looks, and whosoever be the
instrument and means of their overthrow, (it is the
Lord's doing.
In this very example in my text, God claimeth the
glory of Edom's ruin ; for the prophet asketh who it
is that cometh from Edom, and why his garments be
red? Isa. lxiii. 1. It is answered, 'I have trod the
wine-press alone, there was not one with me.' Which
prophecy looketh two ways, both to the destruction of
Edom in the letter,'which God assumeth to himself as
his own work, and specially to the kingdom of Satan,
which Christ in the blood of his passion did alone
conquer. We had a fair example hereof in '88 ; the invin
cible armada of Spain, then our enemy, now our re-

36

MARBURY ON OBADIAH.

[Ver. 5, 6.

conciled friend, came forth in the strength of ships,
and ordnance, and men, and promised themselves the
conquest of this land. They said, ' We will rejoice
and divide Shechem, and mete out the valley of Suc
coth.' God gave us victory, and declared that no
strength prevaileth against the Lord.
Therefore let no man trust in the strength of his
dwelling ; we have an island encompassed and moated
about with the sea, walled in with sands, and rocks,
and shelves, which maketh the passage to us full of
dangers, and is a great security to our land, yet have
the Romans, the Danes, and the Normans conquered
this land. Therefore our trust is not in the strength
of our dwellings, but God is our rock. On the cliffs
of this rock we dwell safe ; so that faith, and not pre
sumption, do build our nest. To him if we address
our prayers, to him if we give the sacrifices of praise,
if to him we perform the duties of obedience, who can
harm us ? God of his goodness hath made our moun
tain so strong, that we need not fear what man can do
against us.

The trust of Edom was vain, and the vanity there
of is described in the miserable waste that was made
therein. Ver. 5, 6, If thieves come to thee, if robbers by night
(how art thou cut off!), would they not have stolen till
they had enough ? If the grape-gatherers come to thee,
would they not leave thee some grapes ? How are the
things of Esau searched out! how are his hid things
sought up !
The words do express the full ruin of Edom, for all
his strong habitation.
Thieves that rob an house by night do not carry
away all, and they that gather grapes nearly, tbe
law requires to leave some clusters for the poor, the
fatherless, and the widow, Lev. xix. 10.
But in the sacking of Edom there should be a
carrying away of all in sight, and a curious search
for all hidden things ; there should be nothing left.
Neither men nor goods should be concealed, but the
eye of search should find them out all. There should
neither be a satiety in their enemies nor a compassion,
neither fulness nor pity should exempt any from spoil.
That maketh the prophet so pathetical, that he inter-
poseth this admiration, How art thou cut off !
In the prophecy of Jeremiah, chap. xlix. 10, it is
added for an interpretation of this text, ' I have made

Esau bare, I have uncovered his secret places, and
he shall not be able to hide himself: his seed is
spoiled, and his brethren, and his neighbours, and he
is not.' This is not to be understood so as if the nation and
name of Edom should cease for ever upon this vasta-
tion, but for a time ; for they were again to build, and
were again to pluck down, as Malachi prophesied.
But in the end there should be nothing left of Edom,
his very name should be forgotten upon earth, even
as it is at this day ; for who can say, This is the seed
of Esau?
From hence, 1, we are taught that where God
cometh to the spoil there is no secret and close recep
tacle, either for the persons or for the wealth and trea
sures of men, but he will search it out and lay it open.
Their bellies be full of hid treasure ; those bellies will
he rip up, and into those secret parts shall his search
penetrate ; nothing shall be safe from it. As in the
fury of the wars of the Jews, we read that some of the
Jews, having no other means left to preserve some
thing to relieve their wants, swallowed certain pieces
of gold, to keep them from the hand of the enemy,
which coming to the ears of the Roman soldiers,
they ripped up many of the Jews' bellies to seek for
gold. Edom dwelt in mount Seir amongst the rocks, and
many of their dwellings were in rooms hewed out of
the hard stone, yet all their secret cabins were searched
and spoiled.
Ishbosheth is not safe on his bed, nor Ehud in his
parlour. ' Whither shall I fly from his presence ? '
saith David.
God himself hath spoken to this purpose : Amos
ix. 1-4, ' I will slay the last of them with the sword :
he that flieth shall not fly away ; and he that escapeth
of them shall not be delivered. Though they dig into
hell, thence shall my hand take them ; though they
climb up to heaven, thence shall my hand bring them
down : and though they-hide themselves in the top of
Carmel, I will search and take them out thence ; and
though they may be hid from my sight in the bottom of
the sea, or go into captivity, thence will I command
the sword, and it shall slay them : and I will set mine
eyes upon them for evil, and not for good.'
Those searchers of Edom be of God's sending, and
they are his privy search ; he will bring to light things
hidden in darkness.
Use. Trust not to the secret treasures of ungodliness,

Ver. 5, 6.]

MARBURY ON OBADIAH.

S7

not to the goods thou hast laid up for many years to
come ; there is nothing so secret but shall be laid open.
God's search is not like Laban's; he searched all the
places but where Rachel sat, but God leaveth no place
unsought. If the secret store escape,/i/r__ perfodiunt
etfurantur, yet there is tinea et arugo, the moth and
the rust ; and if nothing else, tempus edax rerum,
time, the consumer of all things. For so saith the
wise man, ' There is a time to gather, and a time to
scatter.' Let us not be too much in love with these things
that we possess here. We know that when our
Augustus Caesar began his reign here over us, all neigh
bouring and remote nations offered him peace, and he
accepted it, and turned all our swords into sighs.* I
need not speak figuratively. Much armour was turned
into utensils for domestical uses, and then there was
no noise abroad of hostility. Even then, in the
peaceful time of the church and commonwealth, the
religion of Rome stirred up certain searchers, that
digged into the bowels of the earth, and their hunger
after protestant blood brake through strong walls, and
there heaped up such instruments of massacre as would
have searched our hidden things. Those thieves would
never have had enough, those grape-gatherers would
have left never a cluster to relieve the poor church ;
they would have rooted up vine and all, and have laid
the vineyard of the Lord of hosts desert and waste.
These were papists, the ministers of hell ; this was
reUgion, falsely so called, the zeal of furies. Such
thieves lurk in many several corners of the land, such
grape-gatherers hide themselves under the shade of
our vine. Let all that love the peace of Jerusalem
take heed of them; our houses, closets, nay,' our
cellars, are not safe from them ; they will seek out
our hidden things if they can take advantage against
us. Against this Edom let us bend our forces, and
the idolatry, and superstition, and ignorance, and
imposture of that religion let us search out and
detect. It is his majesty's express command, that in every
parish the sworn men do search for recusants, that
forsake all our churches, and for our own malcontent
professors, that love any church better than their own.
He would separate the clean from the vile, and the
peaceable from the factious, Edom from Israel ; for
we hold nothing in safety, we can hide nothing out of
eight, so long as those searchers and underminers be
* Qu. ' scythes ' ?— Ed.

abroad ; the peace and honour and safety of the
church is their prey they hunt after.
2. We are taught what a fearful thing it is to fall
into the hands of the living God ; when he plucketh
his hand out of his bosom, he smiteth home, as he
saith, ' Affliction shall not arise a second time ;' he
calleth himself in his law ' a jealous God,' his jealousy
burns like fire.
He can give Edom high and strong mountains for
his habitation ; he can give him the fat of the earth,
and the dew of heaven, and let him multiply on the
earth exceedingly ; he can forbear him in his wicked
ness and cruelty for a long time. But when he
cometh to execute judgment, his right hand will find
out all his enemies, he will not leave a place or corner
unsearched, but he ' will cut off head and tail, branch
and root, in one day, for his hand is not shortened,
but is stretched out still.'
Why, then, doth the pride of our hearts deceive us,
flattering us that all shall be well with us, though we
walk in the lusts of our own hearts ; though pride dis
guise us in our clothing, though gluttony fill us up
to the throats,s though drunkenness stagger us, and
our oaths and blasphemies fly up as high as heaven.
Hath God forgotten to be righteous, and is his judg
ment-seat turned all to mercy, that we dare him with
our crying sins, and awake his vengeance with our
abominable impieties ? Can we sin the sins of Edom,
and not smart with their punishment ? He hath a
curious and searching eye, he hath looked upon our
works, he hath set our sins before him, our secret
sins in the sight of his countenance.
First, his eye searcheth out the sins of men, then
his right hand searcheth out all his enemies ; ' If he be
angry, yea, but a little, blessed are all they that put
their trust in him.' ' They shall say one to another,
Come and see what desolations he hath made in the
earth ;' and, as it is in my text, ' How are they cut
off!' but 'peace shall be upon Israel.'
3. Out of the manner of speech and phrase of this
prophecy against Edom, I observe the use that all
ages of the church must make of the examples of
Go<_*s judgments upon other persons and nations be
fore us, recorded in Scripture, or in story registered,
for the benefit of after times. For,
(1.) He interposeth this clause of admiration, ' How
art thou cut off!' as declaring an admirable judgment
to be executed upon them, enough to strike all that
see it or hear of it with fear.

38

MARBURY ON OBADIAH.

[Ver. 5, 6.

(2.) By a comparison of dissimilitudes he sheweth
that thieves and vine-robbers shall be merciful men 'in
comparison of them that shall fight the Lord's battles
against Edom. For they shall leave somewhat behind
them, these wasting depopulators of Edom shall leave
nothing. (3.) He saith not categorically and positively, ' The
things of Esau are, searched out, his hid things are
sought up ;' but in a more pathetical language of am
plification, by way of question, ' How are the things
of Esau searched out !' and resuming the matter, but
with addition and amplification, ' How are his hid
things sought up !'
Which questions do put it upon us to take the judg
ment of God upon Edom into a serious consideration.
It is a question amongst great learned divines of
former ages, which was the greatest miracle that ever
Christ wrought whilst he lived upon earth ?
St Jerome answereth, Some think the raising of
Lazarus ; others the giving sight to the blind ; others
the voice that was heard at his baptism ; others his
transfiguration ; but he, for his own judgment, he
thinks that the whipping of men that bought and sold
in the temple, twice by him performed, was the greatest
of all his miracles. For that a man so weak in his
own person, so despised of men, so opposed by the
merchants of the temple, should play Rex in the
temple, and should there execute judgment, and sub
due the hearts of so many men, who thought they did
well, and had some colour to defend what they did,
and that they should without resistance suffer the
lash, and abandon the place-; —
St Origen doth admire this miracle of his justice,
as declaring him to be God, as David saith. God is
known by executing judgment, quo domantur hominum
ingenia, whereby the wits of men are subdued.
Therefore, when the judgtnents of God are preached,
let men fear. The doctrines of Paul were soft and
gentle, when he spake of righteousness and tempe
rance ; but when he spake of the judgment to come,
Felix trembled ; but it is probably thought that that
last doctrine of judgment to come put him into that
quaking and shaking fit, and made the earth to quake
within him.
Therefore the prophet -David, having shewed what
search God maketh for sin, addeth, Ps. 1. 22, ' Now
consider this, you that forget God, lest I tear you in
pieces, and there be none to dehver.'
His judgments are over all the earth ; it is a medi

tation for the Sabbath,* it is proper for the day.
And David saith, Ps. xcii. 4, ' Thou hast made me
glad through thy work.' (One of his works is of judg
ment.) ' When the wicked spring as grass, and when
all the workers of iniquity flourish, it is that they
shall be destroyed for ever.' ' For lo, thine enemies,
0 Lord, lo, thine enemies shall perish ; all the work
ers of iniquity shall be scattered.'
This is matter of comfort for the church of God ; it
is joy in the tabernacles of the righteous ; for they say
the right hand of the Lord bringeth mighty things
to pass.
It serveth also to mingle some trembling with their
joy, and some fear with their faith, to keep it from
overgrowing to presumption ; therefore the elect of
God, upon consideration of the severe judgments of
God, do feel in themselves a renewed fear of the
majesty of God, which humbleth them, as Habakkuk
confesseth : chap. iii. 16, ' When I heard, my belly
trembled ; my lips quivered at the voice : rottenness
entered into my bones, and I trembled in myself,
that I might rest in the day of trouble.' This is the
sweet fruit of that consideration, for it"prepareth rest
for the souls of them that fear the Lord.
Therefore let fortune's and time's delicate minions,
the daughters of ease and plenty, which study nothing
but trim and bravery, and waste the precious moments
of time, which should be spent in the contrite repent
ance of their sins, in the curious dress of their bodies ;
let them read the judgment of God upon the daugh
ters of Sion, Isa. iii. 16. See how fine they were, and
how God threateneth them with the scab, with dis
covery of their nakedness, with stink, with baldness,
with divesting, with sackcloth.
Let the drunkards of our time hear what God
threatened Ephraim : Isa. xxviii. 3, ' The crown of
pride, the drunkards of Ephraim shall be trod under
foot.' Let the schismatical resistors of authority, which
despise Moses their king and Aaron their priest, Num.
xii. 1, and think much to be subject to the ordinances
which are set down, remember Miriam the sister of
Moses, who, resisting Moses, was punished with a
leprosy, and though Aaron besought God for her,
could not be healed till she had been shut out of the
camp seven days.
Read and study holy Scriptures; whatsoever is
* That is, it occurs in Ps. xcii. the title of which is, ' a'
Psalm or Song for the Sabbath-day.'— Ed.

Ver. 7.]

MARBURY ON OBADIAH.

39

there written is for our learning. Our God is the
same, and his years fail not ; he hath the same eye
that once he had to find out sinners ; he hath the
same hatred that once he had to sin ; he hath the
same justice that once he had to censure it, and the
same right hand to execute his wrath.
All Scriptures will tell you that he doth it severely,
his sword is sharp and his arm is strong. ' 0 Lord,
be merciful to me a sinner.'

Ver. 7. All the men of thy confederacy have brought
thee even to the border : the men that were at peace with
thee have deceived thee, and prevailed against thee ; they
that eat thy bread have laid a wound under thee, there
is no understanding in him.
The third confidence of Edom disappointed.
This pcfint is rhetorically amplified,
1. In the persons in whom Edom trusted.
2. In the failing of them.
1. The persons are called,
(1.) Men of their confederacy, such as had entered
into league with them, saying, Your friends shall be
our friends, your enemies shall be our enemies, we
will engage our strength mutually with you, we will
seek our good in the common good of both ; as in the
Proverbs, one purse, one army.
(2.) The men that were at peace with ' her, that
had promised them love from themselves,, and : all
offices of humanity.
(3.) They that eat thy bread; such as did com
municate with them in the necessities of life, as Judas
did with Christ, commensales conviva, table guests.
2. Their failing is also amplified.
(1.) They have brought thee even to the border ;
that is, whilst Edom trusted to their help, they came
forth of their strongholds to meet with their enemies
in the borders of their territories, who but for their
trust in them might have been more safe in their own
fortresses. For, trusting to their help, whom they
found perfidious, they left their habitations and strong
castles empty, to keep the enemy from coming upon
their borders ; whilst their false friends expose them
to invasion, and their gates to direption, in their
absence. Relinquentes et prodentes.
Thus they gave their enemies advantage against
them, to keep them from returning again into their
strongholds ..
(2.) They have deceived thee, and prevailed against

thee. For they that were trusted as friends to Edom,
betrayed them to their enemies, and fought against
them and prevailed.
(3.) . They have laid a wound under thee ; that is,
they have secretly conveyed under thee an instrument
to wound thee ; therefore others read posuerunt insidias
subter te, declaring how cunningly their false friends
had concealed their malice, and how dangerously they
had laid their plot for the overthrow of Edom, so near
as under them, even to blow them up : like our
powder traitors, for they laid wounds under the
Parliament House, instruments and means to wound
and to destroy all.
And therefore he concludes of Edom, ' there is no
understanding in him ;' that is, Edom was blinded
and befooled with this vain confidence, to trust in the
perfidious friendship of their false friends.
From this place these doctrines arise :
1. It was Edom's sin against the first command
ment to put confidence in man, and therefore God
punisheth them by those whom they trusted. From
whence ariseth this doctrine,
That God punisheth one sin by another ; the sin of
injury and oppression of Israel by the sin of false
confidence in men.
2. Consider against whom Edom offended, even
against Israel their brother ; for was not Esau Jacob's
brother ? Therefore God punisheth their perfidious-
ness to their brother with the perfidiousness of their
friends to them. From whence we conclude,
That God requiteth the wicked with the same
measure which they have meted to others.
3. Whereas the friends and confederates of Edom
turn enemies and traitors to them, we conclude that,
There can be no true peace nor bonds of love ber
tween wicked men.
4. From all these antecedents, we may conclude
that those who trust in men have no understanding.
Doct. 1. God punisheth one sin by another.
Edom first sinned against the second table of the
law in wrong and violence ; and then he sinned, in vain
confidence in man, against the first table, and God by
this severe * sin punished the first.
It is the manner of Satan, after a speeding tempta
tion to one sin, to suggest another to hide, or to de
fend and bear up the other ; our lying comes in to
conceal fraud, as in the case of Ananias and Sapphira.
And so cursing and swearing come in to maintain the
* Qu. ' second ' ?— Ed.

40

MARBURY ON OBADIAH.

[Ver. 7.

credit of a lie, as in Peter's denial of his Master. So
there needs a great many lies to maintain one, if in
terrogatories do press the liar far.
If it were no more but so, that one sin doth drive
us into another, even in this consideration one sin
doth punish another, because the more sin is com
mitted the more punishment is deserved ; but this is
much more, the sin is punished with sin. Thus
Edom first breaketh the second table of the law in
doing wrong to his brother, and fearing that this will
one day cost blows, he sinneth another sin against the
first table, and forsaketh the confidence in God, and
putteth his trust in men, which turneth to his utter
ruin and destruction. So even the saints of God fall,
as David ; for his adultery began to defile him, and
then he stained himself with the blood of his well de
serving and faithful subject. This is the plot of
David in the matter of Uriah.
The reason why sin should be the punishment of
sin, is because, nature being once corrupted, and grace
withdrawn, we are then prone to those defections
from God which do more and more corrupt us. And
that is a great punishment ; St Paul clearly sheweth it
in the degrees thereof, Rom. i. 21 : 1. When they
knew God, they glorified him not as God ; 2. They
were not thankful ; 3. They became vain ; 4. Their
foolish heart was darkened. Thus did they run out
of one sin into another, and at last, ' Therefore God
gave them up to uncleanness, through the lusts of
their own hearts, to dishonour their own bodies be
tween themselves.' ' For this cause God gave them
up to vile affections, God gave them up to a reprobate
mind, to do those things which are not convenient.'
Sin in the heart is a fire in the bosom : Prov.
vi. 27, ' Can a man take fire in his bosom, and his
clothes not be burnt ? Can a man go upon hot coals,
and his feet not be burnt ?'
St Gregory hath a good description of sins.
1. Some are simple, in themselves sins ; such is
every thought, word, and work against the law.
2. Some sins are causes of more sins, as surfeiting
and fulness causeth luxury and uncleanness ofthe flesh.
3. Other sins are the punishment of former sins, as in
my text. Edom his former sin is punished by a latter.
4 Other sins are the punishment of former sins,
and the causes of latter, as in David.
His idleness was punished by his adultery, and that
adultery was the cause of murder.
Query. But here is a query.

If sin be a punishment, it is of God ; for all pun
ishment is just, and is of God ; but God is not author
of sin, therefore sin is no punishment.
Sol. To this our answer is, that sin may be con
sidered two ways.
1. As it is a pollution of man.
2. As it is in the effect thereof the just punishment
of man. God is not the author of sin as it is a pollution, but
being committed, God in the even course of his jus
tice turneth it into punishment of man.
And man is punished, saith Thomas Aquinas, three
ways. 1. In pracedentibus, because God withdraweth his
preserving grace from a sinner, and maketh the means
of his preservation ineffectual.
For to the just he saith, I will not leave thee nor
forsake thee ; but to the reprobate he shutteh up their
eyes, ne videant, he stoppeth their ears, ne audiant;
he hardeneth their hearts, and leaveth them to then-
own corruptions to be wrought upon.
2. In concomitantibus, these are either,
(1.) Inward, the pollution of the heart.
(2.). Outward, in the calamities of life.
3. In subsequentibus, that is, the unrest of the con
science and the distraction of the mind.
Excellent and full to this purpose is the example of
the prodigal ; for,
1. God withdrew his grace from him, and left him
to take his vicious and luxurious courses in the world,
till he had spent all and was cast forth.
2. God punished him in his mind, by giving him
over for a time to the pollution of sin ; he outwardly
punished him with contempt, and beggary, and famine.
3. He punished him in his conscience with the re
morse of his sin, which wrought with him so effec
tually that he repented him of his sin and returned to
his father ; so this punishment was not ad amanda-
tionem, but ad emendationem. Et qua pana fuit facta
est medecina.
Thus sin in the elect may be the punishment of sin,
to their great good, and the recovery of them again to
God, as in David's example, and in the example of Peter.
But the reprobate are forsaken of grace, polluted in
their minds, and tormented in their consciences, and
feel crosses and afflictions in the flesh ; and these be
rods of their own making, wherewith God scourgeth
them, sending the angel of Satan to buffet them.
The most dangerous and damnable estate is of those

Ver. 7.]

MARBURY ON OBADIAH.

41

who, when they have sinned, do not love the word of
God which should restore them ; like those froward sick
persons, that refuse the physic that should heal them.
The word of God is plain dealing, and telleth every
one of his faults, and revealeth to them the justice of
God. When men begin to take exceptions at the word,
and quarrel with the food and medicine of life, and to
say, Durus est hic sermo, this is an hard saying, then
sin groweth an heavy punishment to them, and work
eth their destruction.
Use. Therefore, let all those that would not be their
self- tormentors, hear what the Spirit speaketh to the
. churches : Let them not consult with flesh and blood,
but let them order their ways according to the word
of God. Let no burden seem so heavy to them as the
weight of their own sins. Let no annoyance seem so
stenching as the turpitude and pollution of their own
sins. And then, Come unto me, ye that are weary
and heavy laden, and I will ease you. Come to me,
you that are defiled and polluted with your manifold
corruptions, and I will wash you clean in my blood,
saith the Redeemer of men.
When our sins have broken our hearts, and made us
contrite, and the smart of them hath made us weary of
them, then shall we see them fastened to the cross of
Christ, and the grace of God will be sufficient for us.
Doct. 2. God requiteth the wicked with the same
measure which they have meted others. Edom dealt
perfidiously and treacherously with Israel, therefore
their confederates and professed friends deal so with
them. It is Christ's rule of justice, Mat. vii. 22,
' With what measure you mete, it shall be measured to
you again ;' proved Isa. xxxiii. 1, 'Woe to thee that
spoilest, and wast not spoiled, and dealest treacher
ously, and they dealt not treacherously with thee :
when thou shalt cease to spoil, thou shalt be spoiled ;
and when thou shalt make an end to deal treacherously,
they shall deal treacherously with thee.'
It is the threatening of God, -Exod. xxii. 22, ' Ye
Bhall not afflict the widow or fatherless child. If thou
afflict them in any wise, and they cry at all unto me,
I will surely ,hear their voice : and my wrath shall
wax hot, and I will kill you with the sword ; and
your wives shall be widows, and your children father
less.' David smarted in this kind. He defiled the wife
of his faithful servant Uriah. Absalom, his son, de
filed his father's concubines in the sight of all Israel.

Cain feared this judgment so soon as he had killed
his brother Abel, Gen. iv. 14, for he said presently,
' It shall come to pass, that every one that findeth me
shall slay me.'
Adoni-Bezek confessed this justice of retaliation
executed on him, for they took him, and cut off his
thumbs and great toes, and he said, Judges i. 6,
' Threescore and ten kings, having their thumbs and
toes cut off, gathered their meat at my table : as I
have done, God hath requited me.'
So saith God to the Chaldeans : Hab. ii. 8, ' Be
cause thou hast spoiled many nations, all the remnant
of the people shall spoil thee.' And God made this
judgment good against Amalek, for they sought to
destroy Israel, and, God by Israel destroyed them.
Samuel said to Agag their king, 1 Sam. xv. 33, ' As
thy sword hath made women childless, so shall thy
mother be childless among other women : so he hewed
him in pieces before the Lord.'
Ahab slew Naboth, and himself was slain, 1 Kings
xxi. 19, Jezebel shed Naboth's blood. ' Thus saith
the Lord, In the place where dogs licked the blood of
Naboth shall dogs lick even thy blood also. The dogs
shall eat Jezebel by the walls of Jezreel.' As Solomon
threateneth, Prov. i. 31, ' They shall eat the fruit of
their own way, and be filled with their own devices.'
The apostle calleth this righteousness in God :
2 Thess. i. 6, ' Tt is a righteous thing with God to
recompense tribulation to them that trouble you.'
The word is decomposite, avrawobovvai, and signi-
fieth a retribution contrary to them, that in the same
they shall be patients wherein they have been agents.
From this fountain of justice cometh that law
judicial : Exod. xxi. 24, ' An eye for an eye, a tooth
for a'tooth.' Which law Christ did not abrogate, but
interpret, and put it into the power of the magistrate,
where it ought to be, taking it away from private
persons. Use. Let us all lay this justice of God to heart, and
let us look for it at the hands of God, that he will
uvri/uaSiTv to us our iniquities unrepented.
Let the adulterer hear Job : chap. xxxi. 9, 10, ' If
my heart have been deceived by a woman, or if I have
laid wait at the door of my neighbour, let my wife
grind to another, and let other men bow down upon her.'
Let the cruel oppressor of his brethren look to be
oppressed in himself,, or in his posterity: Ps. cxxxvii. 8,
If the daughter of Babel oppress, ' blessed shall he be
that rewardeth thee as thou hast served us.'

42

MARBURY ON OBADIAH.

[Ver. 7.

It is God's own word, ' He that honoureth me,
him will I honour ; 'but he that despiseth me, shall be
despised. Doct. 3. There is no true love and peace between
the ungodly.
Here hath been much confederacy between Edom
and other nations ; they were men of peace, they did
eat and drink together, yet even those turned perfidi
ous to Edom, and betrayed him.
Christ in his legacy of peace said, John xiv. 27,
Pacem meam do vobis, non sicut mundus dat, ' My
peace I give unto you, not as the world giveth.' For
either it is pax adulationis, the peace of adulation, of
which David saith, Oleum peccatoris non confringet
caput meum. Ravenna's note is that in all sacrifices
to God salt was used, for God cannot be flattered ;
when we say the most we can of him, we come
short. Adulatio quam similis est amicitim, non imi-
tatur tantum,, sed pracedit.
Poor men have the advantage of the rich in this, for
who flattereth them ? Sinners say we need not this
waste. Why should we bestow it on them that cannot
requite us ? We will save it, and give it to them
which are mighty.
2. Or it is pax mala confederationis, the peace of
evil confederacy, such as is between thieves, we will
all have one purse. These be, as old Jacob said of
Simeon and Levi, fratres in malo, brothers in evil.
St Augustine calleth this nefariam amicitiam, a wicked
friendship ; into their secret let not my soul come.
These tares bind themselves in bundles for the
fire. 8. Pax simulationis, a dissembling peace, when men
hide malice under a show of peace, that they may
sub amicifallere nomen, that they deceive under show
of friendship. So Judas kisseth and betrayeth, Amasa
entreateth and stabbeth. •
4. Pax temporalis, a temporal peace, when men
maintain love and friendship, and exchange great gifts
and tender love and service to serve a turn. So men
set up the ladders that they climb by as high as they
can; but when their turn is served, they lay them
along upon the ground.
This is the peace which the world giveth, and there
is no true friendship in it, for, Prov. xvii. 17, ' A
friend loveth at all times.' - '
Nee ullis divulsus querimoniis
Suprema citius solvit amor die.

True peace is like the dew of Hermon, none but the
elect of God have it. ' My peace I give to you :' it
is not like the light of the sun, that shines on good
and bad. This is like the light that shined on Goshen,. ,
when all Egypt else was in palpable darkness. This
is like ' the precious oil poured on Aaron's head, and
running down to the skirts of his raiment ; for there
the Lord commanded the blessing, and life for ever
more,' Ps. exxxiii. 2, 3.
Aristotle held that friendship contracted either by
pleasure or profit could not hold ; for the cement and
glue that should tie them together is but weak. This
continuation is but huj'us ad hoc, of this to that. But
the union of the faithful is hujus inhoc, of this in that;
for they be incorporate in one body, and they are made
members of Christ, and members one of another — one
flesh, one body. /
We see men in their greatness followed, and served,
and petitioned, observed, and presented with choicest
and richest gifts ; if we see them decline in favour or
power, we see them forsaken of their servants. We
see young prodigals frequented with company, courted
with compliments, feasted and swelled withall delights ;
but when the fountain of this friendship is drawn dry,
and the means fail, who calleth those men friends, or
seeketh their conversation ?
This yet appeareth more plainly in the Idumeans of
Rome, that have long persecuted the true church of
God ; for though they have laboured ever since- the
first corruption ofthe church to maintain their hereti-j
cal opinions, yet could they never be at any perfect
peace amongst themselves. And this offer our church
may boldly make to them, that there is no tenet in
our religion we maintain against them but we will re
nounce it, if we do not find it averred by some one,
or most of eminent learning amongst themselves*.*-*
And because it will take up too much time to give
instance in all particulars of our difference from the
Trent church, for a taste let me refer so many as are
desirous of better satisfaction to read that learned
proof of this truth in the reverend Dean of Gloucester!*
third book of the church, at the end of it, where he
nameth the agreement of our church with their best'
learned in points wherein the Jesuits at this day aer
cuse us of heresy. Therefore, one observed well that
the religion of Rome was like Nebuchadnezzar's im
age ; the height of it was sixty cubits, and the breadth
was but six, that is, without any proportion, for never
could they make the parts of it symmetrical

Ver. 7.]

MARBURY ON OBADIAH.

43

Therefore, first, we are comforted against all the
enemies of our religion. Their strength may be great,
and their malice greater, but they cannot unite them
selves with the bond of true peace, and the God of
peace is not their tutelary God. In the damnable
conspiracy of the powder traitors, God, by one of
themselves, diverted the treason. I deny not but
Turks have had many great prevailings against Chris
tians, papists against protestants, and their confede
rates have held fast with them. So had Moab and
Ammon, Gebal, the Assyrians, Philistines, the Chal
deans against Israel. But God found a time to con
sume these nations by their own strength, and their
own confederates were the ruin of them.
We have heard that war is one of the sore judg
ments wherewith God scourgeth offenders.
At this time a great part of the protestant church
is hostilely attempted with war. We have many of
our countrymen, noble, generous, and valiant volun
teers engaged in that cause. I hope we shall do a
charitable Christian duty to God and them, to pray
God to cover their heads in the day of battle, to be
seech him whom Job calls the preserver of men to
save them from all evil. Thou, Lord, preservest man
and beast ; do thou save them : let their eye have its
desire upon their enemies. And for ourselves, we
say, ' 0 Lord, be gracious unto us ; we have waited
for thee : be thou their arm every morning, our sal
vation also in the time of trouble,' Isa. xxxiii. 2.
God is called Lord of hosts, and so he can master
his enemies ; the stars in their courses by their in
fluences ; the elements : fire, as in Sodom ; air, as in
the pestilence in David's time ; water, as in the deluge ;
earth, as in Korah's transgression, to smite sinners.
He can punish man by frogs, by flies, by lice, by
grasshoppers, and such like armies of his. Yet he
chose to destroy the army of the Midianites by them
selves, rather than by any other means : Judges vii.
22, ' The Lord set every man's sword against his fel
low throughout all the host.' He could have em
ployed other executioners to have done vengeance upon
blaspheming Sennacherib, king of Assyria, but he would
shew that no bonds of society or nature can hold them
together whom God hath not joined : Isa. xxxvii. 38,
' Therefore, it came to pass, as he was worshipping in
the house of Nisfoch his God, that Adrammelech and
Sharezer his sons smote him with a sword. '#
2. We are therefore taught to unite ourselves in the
Lord by the bonds of true love ; for all other bonds

will be like the new cords wherewith Samson was
tied, break in sunder, and we shall cast them from us.
The great friendship that is made by bribes cannot be
sincere ; for,
1. The receiver of them knows that his love is a
dear pennyworth to his friend ; it is not a gift, but a
perquisite, and therefore he cannot call it sure.
2. The giver knoweth his money, and not his love,
made the friend ; and if this friendship bear him out
of the hands of justice, his conscience will still tell
him that his money, not his innocency, acquitted
him ; if this friendship prefer him, his conscience
within him will say that his money, not his worthi
ness, had advanced him. Therefore, the friendship
thus made is not sincere.
But they whom religion and the fear of God doth
unite are of one heart and of one soul. Here is no
lack of anything, if any of them may supply it, Acts
iv. 32. The wounded man shall have both the oil and
wine of the Samaritan out of his vessels, and the help
of his hand, and of his beast, and of his word, and of
his purse. Our Saviour Christ saith, ' Go thou
and do the like.'
How can we say we are neighbours, when we are
so far from healing our brethren's wounds, that we
rather set them into a fresh bleeding, and open them
wider ; we rather make more in the whole and sound
flesh ; we rather take away their oil and wine, and
beast, and money, wherewith they should help them
selves ; and instead of putting them into an house, we
take their houses over their heads, and expose them
to storms ? The God of peace sanctify us throughout,
that his peace may knit us together in him !
Doct. 4. Those who trust in men, have no under
standing. Here on earth we do much value the wisdom and
judgment of man, by his choice of adherence and de
pendence ; and we judge them unwise that address
themselves to such as cannot either support them as
they are, or put them on farther. But the word of
the Lord saith, there is no understanding in Edom to
trust in man ; and the psalmist, non relinquat homi
nem. He adviseth, ' Trust not in princes, nor in any
son of man, for there is no help in him ; ' God goeth
farther in my text, ' there is treason in him,' subducet
auxilfum, super inducet exitium. He will bring thee
to thy uttermost borders, and there he will leave
thee. Junius reads, cujus vulneris non erit intelligentia, as

4.

MARBURY ON OBADIAH.

[Ver. 8.

pointing out so great a plague upon Edom, ut ipsam
nequeat mens humana comprehendere, nedum curare arte
et intelligentia. Joannes Draconites readeth the text thus, ante pro-
deris hostibus quam animadvertas. But the sense is
easy, God censureth them for fools that put their
trust in man; for God himself saith, Jer. ii. 13, ' they
commit two great evils, they forsake God the fountain
of living waters, and hewed them out cisterns, broken
cisterns that can hold no water.'
The Philistines, 1 Sam. xvii. 10, trusted in their
great champion Goliath, and they defied the host of
Israel, and despised David ; the Aramites sent Israel
word, 1 Kings xx. 10, that ' the dust of their land
should not be enough to give every one of their army
an handful.' The reason of this folly is, 2 Cor. iv. 4,
' the god of this world hath blinded the eyes of them
that believe not ; for Satan worketh strongly in the
children of disobedience,' he hath strong illusions for
them, to make them believe hes. 'They that trust
in lying vanity,' saith Jonah, ' do forsake their own
mercy.' It is a lying vanity to trust the false gods
of the heathen. God upbraideth the apostate Jews
so, Deut. xxxii. 38, ' Let them rise up and help you,
let them be a refuge.' It is a" lying vanity to trust in
any confederacy against God, it is God's woe : Isa.
xxx. 1, 'Woe to the rebellious children, that take
counsel, but not of me ; that cover with a covering,
but not of my Spirit, that they may add sin unto sin ;
that walk to go down into Egypt (and have not
asked at my mouth), to strengthen themselves in
the strength of Pharaoh, and to trust in the shadow
of Egypt. Therefore shall the strength of Pharaoh
be your shame, and the trust in the shadow of Egypt
your confusion.'
He declareth this folly in the next chapter, Isa.
xxxi. 3, ' Now the Egyptians are men, and not God,
and their horses flesh, and not spirit. When the
Lord shall stretch out his hand, he that helpeth shall
fall, and he that is holpen shall fall down, and they
all shall fail together.' This sheweth want of faith,
when we trust in the vain help of friends.
It is true, that we must use all good means to fur
ther God's providence, but we must not put any
trust in these means; there may be help by them,
there is no help in them. David setteth these two in
opposition, and declareth the differing success of them :
Ps. xx. 7, 8, ' Some trust in chariots, and some in
horses, but we will remember the name of our Lord.

They are brought down and fallen, but we are risen,
and stand upright.'
Is it not folly for man to run himself upon the
curse of God ? God hath said it : Jer. xvii. 5,
' Cursed be the man that trusteth in man, and maketh
flesh his arm, and withdraweth his heart from the
Lord.' The poets, the prophets of the heathen, can
tell us what ill success the giants of the earth had,
with their confederacy against the gods. Non est
consilium contra Dominum.
The use of this point is, let us all labour and pray
for understanding,
1. To know the impotency of the creature, that we
may not trust to it.
2. To know the omnipoteney of our Creator, that
we may not oppose it, but seek our rest under that
shadow. This will change our vain confidence into a strong
faith ; and faith is a shield in all our wars.

Ver. 8. Shall I not in that day (saith the Lord) even
destroy the wise men out of Edom, and understanding
out of the mount of Esau?
Their fourth hope despaired.
Doct. They trusted to their wisdom ; God doth
threaten to destroy both the wisdom and the wise men
of Edom.
In this passage consider we,
1. The judgment upon Edom : Destruam sapientes,
' I will destroy the wise men.'
2. The assurance: Dicit Dominus, ' saith the Lord.'
3. The time : ' in that day.'
1. Concerning the judgment, we are taught that
human wisdom and counsels without God are no
fence for a state.
Here is the mother disease of human nature. Eve
heard that wisdom was to be gotten by eating the for
bidden fruit, and she aspired in the pride of her heart
to be hke God, knowing good and evil ; ever since,
man hath much affected wisdom ; therefore God, who
hath revealed the true wisdom to his church, hath
ever professed himself an enemy to the wisdom of this
world: it hath two titles, inimicitia apud Deum, et
stultilia, enmity and folly.
The true and saving wisdom is Christ; he is ' made ,
unto us of God wisdom,' and his word is sufficient to
make the man of God wise unto salvation : Eccles.
ix. 14, ' There was a little city, and few men within

Ver. 8.]

MARBURY ON OBADIAH.

45

it ; and there came a great king against it, and be
sieged it, and built a bulwark against it. Now there
was found in it a poor wise man, and he by his wis
dom delivered the city.' This little city is the church
of God, the few men in it be the little flock of God's
chosen, the enemy that assaulteth it is Satan, the
prince of darkness, the god of this world. The poor
wise man in it is Jesus Christ, the carpenter, the son
of poor Mary, of whom the scribes and priests said,
' Is not this the carpenter ?' He by his wisdom saved
his church.
This wisdom directeth to the whole armour, and
teacheth how to fit it to us, that we may be able to
resist Satan, Eph. vi. But the wisdom that is of the
world, that studieth how to carry things on without
God, sometimes against God, for God is not in all
their ways ; and this was ever a broken reed, it doth
both deceive and wound him that leaneth on it. For,
Rom. viii. 7, ' The wisdom of the flesh cannot be
subject to the law of God.' Yet it striveth in vain ;
for, Prov. xxi. 3, 'there is no wisdom, nor under
standing, nor counsel against the Lord ; ' for it is
written, Job. v. 13 and 1 Cor. iii. 19, ' He taketh
the wise in their own craftiness.'
1. The reason is given by the prophet, Isa. xxxi. 2,
' Yet he also is wise,' meaning there the wisdom of
direction and counsel, for that belongs to him only ;
the wisdom of obedience and sequence is that which
we most* seek.
Therefore God resisteth and destroyeth all those
that usurp his wisdom, but take counsel, and not of
him, and cover with a covering, but not of his Spirit,
Isa. xxx. 1 ; that is, seek protection and coverture
against evils, but not consulting his Spirit, who alone
claimeth right in that title to be custos hominum, the
preserver of men.
2. ' God hath chosen the foolish things of the
world to destroy the wise,' 1 Cor. i. 17 ; the reason
is given, ver. 19, ' That no flesh should glory in his
presence.' God is the only subject of glory properly
in himself; we give it to him in our Lord's prayer,
Tuum est regnum, potentia, et gloria, ' Thine is king
dom,' &c.
He is a jealous God, he hath sworn that he will
not give his glory to any creature. Wisdom is one
of his glories, for ' the foolishness of God is wiser
than men,' 1 Cor. i. 25. And for this cause God
will destroy the wise men of Edom, both their persons
* Qu. 'must'?— Ed.

and their wisdom, as he did Ahithophel, the oracle of
thoso times ; he defeated him, for he turned his wis
dom into folly, and left him not wisdom enough to
save himself from the halter.
Use. Therefore by Edom's example let us learn not
to trust to human wisdom, flattering ourselves that
we can do anything without God ; for even the wicked,
when they oppress the church and hurt the saints, do
it not without the counsel and wisdom of God ; so he
saith before, ' Thus saith the Lord, an ambassador is
sent to the nations, arise ye against him in battle.'
It is God that maketh their confederates forsake Edom,
and the men of their peace be the sword of God
drawn out against Esau. Reviling Rabshakeh, the
general of Sennacherib's forces against Jerusalem,
could say, Isa. xxxvi. 10, and he said truly, ' And am
I now come up without tbe Lord against this land ?
The Lord said unto me, Go up against this land.'
For God stirred them up, and animated them to fight
his battles against Israel.
The wisdom of the world is not worth the seeking,
because it may be lost and taken from us. The
wisdom of God, which is from above, God giveth to
his chosen, and he cannot take it away from us,
because the gifts and calling of God are without re
pentance. But the wise men of the world, when they
have most cause to use their wisdom, then it faileth
them ; like the seaman's cunning in a violent storm, it
is gone, saith David, Ps. cvii. 27.
The wisdom of God in man is ever at the best in
the greatest tempest of danger and sense of sin. The
disciples, when they are brought before kings and
rulers, are promised, Dabo vobis sapientiam, I will
give you wisdom ; and further, Vabitur ilia hora, it
shall be given in that hour. Stephen at the hour
of his death, not distracted with the fury of them
that stoned him, died calling upon God, calling on
him for them that killed him.
God takes away wisdom from them that know not
how to use it ; such as are wise to do evil, but to do
good have no understanding. Wisdom in an ungodly
man is armata nequitia, armed wickedness ; and
therefore David prayeth against it, ' Let not their
wicked imagination prosper.'
It was David's wisdom, Audiam quid loquatur in me
Deus, ' I will hear what the Lord will say.' For he
will speak to our hearts peace and joy in the Holy
Ghost. He will uphold us with his counsel ; the fear
of the Lord is the beginning of our wisdom.

46

MARBURY ON OBADIAH.

[Ver. 8.

2. The assurance, ' Thus saith the Lord.'
For the trust in wisdom is so confident, that the
holy prophet, though he had called his prophecy his
vision, and though he had begun his whole prophecy
with Thus saith the Lord, yet the more to assure the
events threatened, he resumeth this authority.
(1.) He bringeth in God himself dispersing their
first hope, ' I have made thee small, the pride of thy
heart hath deceived thee.'
(2.) In their second hope, which was in the strength
of their habitation, he bringeth in God speaking to
Edom, ' I will bring thee down, saith the Lord.'
(3.) Now again, in this third hope of theirs, in the
wisdom of their wise men, two things do meet in this
verse to fortify the assurance.
[l.J The authority of him that saith and doth those
things, ' Thus saith the Lord.'
[2. J His appeal to them ; for he doth not say, I
will destroy the wise men out of Edom, but he ap-
pealeth to their own hearts, saying, ' Shall I not
destroy thein ? ' q.d. Do you think that I will be
over-reached by your wise men ? No ; they shall not
have wit enough to save themselves, much less to
save you, ' For I will destroy them.' Which peremp
tory declaration of the will of him who is judge of all
the world, doth leave no place for evasion ; for the
psalmist saith of him, that ' He doth whatsoever he
' will in heaven and in earth, and in all deep places.'
By virtue of this certain word of God, we do gather
this assurance against all the enemies of the church,
in all ages thereof; for he hath said it by the mouth
of Job, chap. xxi. 17, ' How often is the candle ofthe
wicked put out ! and how often cometh their destruc
tion upon them ! God distributeth sorrows in his
anger.' What though the execution of this wrath be
deferred ? He add'eth, ver. 19, ' God layeth up his
iniquity for his children.'.that is, the punishment of
his iniquity. As there is a decree against them in
the counsel of God, and word against them, declaring
the decree of God, so dies erit, there shall be a time.
3. The time, ' in that day.'
Our days and times be all in the hand of God, and
they be hid in his own power, who in his secret wis
dom hath appointed them. When that day should
come, he hath not yet revealed to Edom in this pro
phecy. God is so patient and longsuffering that he doth
not punish presently ; for vengeance is his, he may
take his time when he will, and no man can resist him.

The point here considerable is, that God in his
secret wisdom hath designed a particular day for every
execution of his will ; yea, the Scripture goeth so far
as to the hour, even to a moment, the least fraction
of time. This declareth that the wisdom of the world
and of flesh hath but its time ; there is a period fixed
wherein it must determine. Ahithophel's counsels
went for oracles till this day, then God turned his
wisdom into folly and destruction. So God, Isa. iii. 2,
threatened Jerusalem with a day in which ' the Lord
would take away from them the mighty men, and the
men of war, the judge and the prophet, the prudent
and the ancient.'
This he doth two ways.
One, by turning all their knowledge into ignorance,
and their wisdom into folly.
Another, by destroying their persons, either by his
sore judgments, or by leading into captivity. Here both
are threatened, for he will destroy both prudentes, wise
men, and prudentiam, their wisdom, in that day.
This may remember us of that great day of which
St Paul preached to the Athenians, Acts xvii. 31,
that ' God hath appointed a day in which he will judge
the world in righteousness, by that man which he
hath appointed.' For as the day of Jerusalem, and
the day of Edom, and the time of God's particular
judgments, is set and fixed, so is the day of the last
judgment, in which every man shall give an account
to God of himself, and all our works shall come to
judgment. What manner of men, then, ought we to be, ex
pecting this day, and providing for it ?
This doctrine of the set day of particular execution
of God's threatened wrath against sinners, doth teach,
1. Holy patience in waiting the Lord's pleasure;
and as the apostle admonisheth, Heb. x. 35-37, ' Cast
not away therefore your confidence, for ye have need
of patience, that after ye have done the will of God
ye may receive the promise. For a little while, and
he that shall come will come, and will not tarry.
And blessed is 'he that endureth to the end.'
This living under the rod of the ungodly, and this
beholding the prosperity of the wicked, doth much
disquiet -even the saints of God on earth, as in the
example of David we see. Therefore we have need
of patience, to sweeten the sorrows of life to us, and
to clear our eyes, that we may not mourn as men
without hope.
2. It teacheth faith ; for the same author saith,

Veb. 9.]

MARBURY ON OBADIAH.

47

ver. 38, ' Now the just shall live by faith,' for he that
hath promised is faithful, and no word of his shall fall
to the ground unfulfilled.
' Faith cometh by hearing,' let us then use it as the
best remedy against the oppressions of the ungodly,
to be swift to hear the word of God, that we may get
the shield of faith to bear off all the darts of Satan.
So David in that disquiet went to the house of God,
there he was taught the end of those oppressors.
3. It teacheth holiness ; for, seeing the wrath of
God from heaven is revealed against the enemies of
the church ; there is no safety but in the church of
God, and that is the congregation of saints. These
are safe in that day, he hideth such under his wings,
' his faithfulness and truth is their shield and buckler.'
' There shall no evil happen to them, neither shall
any plague come nigh their dwelling.'
So long as we make conscience of our words, and
thoughts, and ways, and labour our sanctification, and
strive against sin, we need not fear in the evil day.
Holiness is our door mark, and our forehead mark,
the destroying angel shall pass over.

Ver. 9. And thy mighty men, 0 Teman, shall be
dismayed, to the end that every one of the mount of Esau
may be cut off by slaughter.
Their last hope is in the strength of their own
mighty men. This is addressed to Teman. Which
word, as it signifieth the coast to which the Idumeans
lay from Jerusalem, i. e. the east, so it is the name of
one of the nephews of Esau, Gen. xxxvi. 11, whose
posterity inhabited a part of Arabia, called also by
his name. He was the eldest son of Eliphaz, the
eldest son of Esau; and under his name here the
whole nation of the Idumeans is threatened.
And as the hope the Idumeans had in the wisdom
of their wise men faileth them, for they have trusted
to false friends, and all their providence for their safety
miscarrieth, so shall they fail in the hope that they
have in their own strong men, for they shall not be
able to preserve them from a final destruction, even
so great that every one of the mount of Esau shall be
cut off by slaughter. Excellently is their judgment
set forth, for their confederates shall turn perfidious
to them abroad, and their strong men at home shall
be dismayed.
Two things make wars advantageable to a common
wealth, consilium et fortitudo, counsel and_strength ;

in the former verse God befools their wisdom, in this
he enfeebles their strength. The reason is, he hath
decreed that every one of the mount of Esau shall be
destroyed. And when God turneth enemy, neither
head nor hand, neither wisdom nor force can resist
him. David and his sling shall discomfit Goliath and
his armour, his sword and spear, and admired strength ;
the two little flocks of Israel, the great armies of the
Aramites. It is worth our noting that God, working by means,
and directing our operations so, even in this work of
overthrow threatened to Edom, doth destroy them by
disabling to them all the means of their safety, as be
fore he turneth the hearts of their friends against them.
He destroyeth the wisdom of their wise men, and
now he takes away all heart and courage from their
strong men. To teach us that all the outward means
of safety are not sufficient to keep us from ruin, except
the Lord be on our side. Therefore we pray, ' Hal
lowed be thy name. Thy kingdom come. Thy will
be done.' And we acknowledge,
' Thine is the kingdom, power, and glory.'
And this enforceth upon us the law of the first table,
to have no other gods but one ; to give him outward
worship, to sanctify his Sabbath, not to abuse his
name. And this filleth us with faith, saying, Credo
in Deum Patrem omnipotentem, ' I believe in God,'
&c. For as David saith, Domine, quis similis tibi .
Lord, who is like to thee ? ' There is no wisdom or
strength,' not that which is in the god of this world,
the prince that ruleth in the air, but it is a beam of
the heavenly light. Can God suffer any of his own
gifts to be abused against him, to turn edge and point
against the author of them ? There is a time when
God winketh at the outrage of the ungodly, for the
exercising of the patience of his servants ; but when
he intendeth a cutting off by slaughter of his enemies,
in that day the Lord will be known to be God.
These things are written for our sakes ; for the
enemies of our church are here threatened to be cut
off by slaughter ; even antichrist, the man of sin, who
sitteth in the place of God as God, and is worshipped,
whom God shall scatter with the breath of his mouth,
that is, by the power of his word preached ; and we
have comfort against him, that neither his wit nor his
force shall prevail against us.
We have two examples which I hope no time will
ever forget to praise God for, till the second coming of
Jesus Christ.

48

MARBURY ON OBADIAH.

[Ver. 10-14.

The power of antichrist was defeated in '88, when
the pope gave away the kingdoms of England and
Ireland to the king of Spain, who sent his invincible
armada hither, not as a challenger, but as a conqueror,
to take possession of these lands. They had special
revelations to assure their victory, and the prayers of
the popish church were all in arms against us. But,
as it is in my text, their mighty men were dismayed,
their strong ships either sunk in the sea, or well beaten,
or constrained to fly, because God meant to cut them
off by slaughter, and the power of Spain so weakened,
and the coffers of their treasure so emptied, that nothing
was more welcome to them than the news of peace with
England. The wisdom of Rome had no better success in the
year 1605, for when some men of blood, the sons of
Belial, had laid a plot for the destruction of the whole
church and commonwealth then in Parliament, by
powder ; we cannot deny but the serpent put his
best wits to the rack, to stamp a device with his own
image and superscription. Never was there nequitia
ingeniosior, a more witty wickedness, than to bring so
many precious lives to the mercy of one executioner,
who had nothing to do but to put fire to the train.
Yet in the very act of preparation, and the night be
fore the intended execution, God put fire to his own
train laid for them, and discovered things hidden in
darkness, and cast "them into the pit which he had
digged for them; and their wit and policy proved
hanging and quartering to the conspirators, and de
clared the papist our secret enemies, such whom we
must carefully look to ; for if, by strength or wit, he
can destroy the state ofthe church and commonwealth,
the mercies of his heart are so cruel, that we can ex
pect no favour.
That is now the cause why His Majesty, intending a
parliament, doth require so- strict a survey of the land,
for the detection of all popish recusants, as now is
both by the ecclesiastical and civil magistrate urged.
For they have given us fair warning that, if they can
do anything by wit or force, they will abate nothing
thereof to the prejudice of this church. But as the
confounding of the wisdom of Edom, and the disabling
the strength of Edom, did forerun their fall, so our
faith is, that antichrist, God's enemy and ours, hath
now but a short time ; and every one of the mount of
Esau, of the city built upon the hills, shall be cut off
by slaughter. The pride of their own hearts, who
think they have the keys of heaven and of hell ; not

only Peter's keys, but David's also ; who bear the
world in hand, that they can save or condemn, shall
deceive them. The rock of their habitation shall
prove to them like an undefenced city. Their con
federates, and men of their peace, that eat bread with
them, shall turn edge against them. Their wise men
shall fail them, and their triple crown and the tem
poral power of their hierarchy shall be disabled. We
have the word of God for it : ' The man of sin must
be destroyed.' ' Even so let all thine enemies perish,
0 Lord.' Amen, amen.

Ver. 10-14. For thy violence against thy brother
Jacob shame shall cover thee, and thou shalt be cut off
for ever. In the day that thou stoodest on the other
side, in the day that the strangers carried away captive
his forces, and foreigners entered into his gates, and
cast lots upon Jerusalem, even thou wast as one of
them. But thou shouldest not have looked on the day
of thy brother in the day that he became a stranger ;
neither shouldest thou have rejoiced over the children of
Judah in the day of their destruction ; neithev. shouldest
thou have spoken proudly in the day of their distress.'
Thou shouldest not have entered into the gate of my
people in the day of their calamity ; yea, thou shouldest
not have looked on their affliction in the day of their
calamity, nor have laid hands on th-eir substance in the
day of their calamity^ neither shouldest thou have
stood in the cross-way, to cut off those of his which did
escape ; neither shouldest thou have delivered those of
his that did remain in the day of distress.
The cause provoking God to this severe process
against Edom.
This is set down,
1. In general terms, ver. 10, ' violence against then-
brother.' 2. In a particular description, ver. 11-14.
1. The general term is, violence, or as the old read
ing was, cruelty ; and the word here used doth express
all injury.
Either done by strong hand or force,
Or done by subtlety and cunning.
2. In the particulars of their cruelty, there is,
(1.) Their confederacy with the enemies of their
brother Jacob, ver. 11 . This is cruelty of combination,
stabant ex opposito; they were rather for the enemies of
Jacob than for their brother; as David saith, they take
the contrary part, they were as one of them.

Ver. 10-14.]

MARBURY ON OBADIAH.

49

By the strangers that carried away the forces of
Jacob captive, and the foreigners that entered into his
gates, and cast lots upon Jerusalem, are meant the
Chaldeans, which referreth us to the story of those
times, 2 Chron. xxxvi. 17-19.
' Therefore he brought upon them the king of the
Chaldeans, who slew their young men with the sword
in the house of their sanctuary, and had no compas
sion upon young man or maiden, old man or him that
stooped for age ; he gave them all into his hand.'
There was direption of the sanctuary, robbing the
treasury of the king, burning the house of God, and
deportation of the residue into captivity.
In that day Edom was as one of them ; for then, as
the psalmist saith, Ps. cxxxvii. 7, ' In the day of
Jerusalem, they cried, Rase it, rase it, even to the
foundation thereof.'
(2.) They are charged with the cruelty of their eye,
and that twice: ver. 12, ' But thou shouldest not have
looked on the day of thy brother in the day that he
became a stranger.' Again, ver. 13, ' Thou shouldest
not have looked on their affliction in the day of their
calamity.' (3.) They are charged with cruelty of heart : ver.
12, ' Neither shouldest thou have rejoiced over the
children of Judah in the day of their destruction.'
The heart is the seat of affections, they joyed in the
sorrow of Edom.
(4.) They are charged 'with the cruelty of the
tongue : ver. 12, ' Neither shouldest thou have spoken
proudly in the day of their distresses.'
(5.) With the cruelty of their hands, violent actions
against their brother : ver. 13, 14, ' Thou shouldest
not have entered into the gate of my people in the
day of their calamity, nor have laid hand on their sub
stance in the day of their calamity : neither shouldest
thou have stood in the cross way, to cut off those of his
that did escape ; neither shouldest thou have delivered
those of his that did remain in the day of distress.'
Which chargeth them with four cruelties :
! 1. Invasion of their cities.
2. Direption of their goods.
¦ 3. Insidiation, lying in wait for them.
4. Depopulation, not sparing the residue.
We have seen the sin of Edom in the total cruelty
against their brother Jacob. We summed up the
particulars, and find that God had just cause to enter
into judgment with Edom, andf to execute upon them
his fierce wrath.

The sin was breach of the law, and a trespass
against the second table ; against Jacob, that is, the
posterity of Jacob their brother. And here I note
that especially two commandments of the second
table are broken.
1. Thou shalt do no murder.
2. Thou shalt not steal.
For what part of their cruelty toucheth the life of
Jacob, is a breach of the first.
What toucheth his estate and goods, is a breach of
the latter commandment.
And this example may serve for a commentary
upon those two commandments, teaching how they
are broken ; for Edom is a very full example of trans
gression. (1.) In the cruelty of combination. They that join
with others that seek the life of man, are murderers ;
not accessories, but principals. So did Edom, for he
was even as they.
Saul, after Paul, a blessed apostle, doth charge the
murder of Stephen upon himself, because, as here, he
was of the other side, and sat by and kept the clothes
of them that stoned him. It is a fleshing of men in
cruelty to associate in blood, and to communicate with
the blood-thirsty. We see it after in Saul ; he was a
principal actor, and got commission to persecute, and
went about breathing threatenings against the church.
And as it is in the law of murder, so it is in the
law of theft, for every association with thieves and
robbers is the breach of that commandment; and
Edom brake both these laws, for they were even as
they that robbed Israel, and sought their life. Though
they commenced not the war against their brother
Jacob, yet they joined with them that did, and so
they are pares culpa, alike in fault.
Use. This teacheth us to be very careful, not only
how we be authors of murder and theft, but how we
be actors or abettors of the same, and helps of the
wicked against the church of God ; for God said to
Jehoshaphat aiding of Ahab, 2 Chron. xix. 2, ' Wouldst
thou help the wicked, and love them that hate the
Lord ? therefore there is wrath upon thee before the
Lord.* Do not think that all the blame shall Hght upon
the authors of evil. Do not wipe thy mouth with the
harlot in the Proverbs, chap. xxx. 20, and say, I have
done no wickedness, for all society with sinners in
their sins are forbidden ; the apostle is very precise
herein : 2 Thess. iii. 14, ' If any man obey not our

50

MARBURY ON OBADIAH.

[Ver. 10-14.

word, note that man, and have no company with
him.' The manifest breakers' of the law are despisers of
the word ; with such eat not. God saith that such as_
converse with them be as they, that is, equally cul
pable. Upon this evidence we find the church of Rome
guilty of the powder treason ; it was secretly animated
and abetted by them, and they prayed for the success
thereof. (2.) The cruelty ofthe eye. This is twice here urged,
ver. 12, 13, for the eye of humanity doth abhor the
sight of murder. To look on, and behold the wrongs
done to our brethren in their life or goods, is murder
and theft. Hagar was so tender, that when her son
Ishmael was ready to perish for want of water, she cast
the child under one of the shrubs : Gen. xxi. 15, 16,
' And she went and sat her down over agaiust him a
good way off, as it were a bow-shoot ; for she said, Let
me not see the death of the child.' 2 Sam. xx. 12, the
sight of Amasa murdered, and weltering in his blood
in the way, was a stop in the way of Joab's soldiers,
':and ail the people stood still.' It was a grievous
sight, and troubled soldiers, men used to acts and
sights of death, for Amasa was a worthy captain.
They looked on in condolement, not in rejoicing
It is reported that, after the massacre of the protes
tants in France, on the Bartholmew night following,
the queen- mother, with many others, went out to behold
the dead carcases ; and having caused the body of
the noble admiral of France to be hanged upon a
gibbet, they Went out of the city to feed their eyes
with that spectacle.
„„ God will one day. require the blood of those men at
the hands of all those whose cruel eyes delighted in
that spectacle ; ' For thou shouldest not have looked
on thy brother in the day«of his affliction with cruel
eyes.' With compassionate eyes we may; so it is foretold
of the elect : Zech. xii. 20, ' They shall see him whom
they have pierced, and shall mourn for him.' So
Mary and John saw Christ crucified, and Christ in
vited to that sight : ' Have ye no regard, all ye that
pass by ? see if there be any sorrow like to my sorrow.'
But when the ungodly of the earth perish, there is
joy, as the wise man saith; it is one of the comforts
ofthe church against the enemies thereof: Isa. lxvi.
24, 'And they shall go forth, and look upon the car
cases of the men that have transgressed against me, for

their worm shall not die, neither shall their fire be
quenched, and they-shall be an abhorring to all flesh.'
And David saith, Ps. xcii. 11, ' Mine eye also shall
see my desire upon mine enemies.'
These be special executions of wrath upon the un
godly, but the general rule of charity doth convince
that eye of cruelty which beholdeth the blood of man
with joy, shed on the earth ; and the law of piety
doth find that man guilty of murder that looketh on,
whilst an Egyptian smiteth an Israelite, which Moses
could not endure to see, for as Seneca, oculi augent
dolorem, the eye increaseth sorrow : Exod. ii. 12,
' He slew the Egyptian and hid him in the sand.'
, This is no example for imitation, for lookers on to
become gamesters of a sudden. How justifiable that
fact of Moses was I will not now dispute ; the point
is, Moses could not look on and see wrong done to an
Hebrew. It [is a cruel eye that can see a neighbour
suffer injury in his person or in his goods, and will
pass by and not give him help. It is a cruel ear that
will suffer a neighbour -to be scandalized in his good
name, and will not open a mouth to defend him. If
thine eye so offend thee, Christ adviseth thee, to pull
it out and cast it from thee.
When Pilate had caused Christ to be cruelly whipped,'
he brought him forth to the people to shame hiin
openly, saying, Ecce homo, Behold the man, hoping
that their eyes satisfied with that lamentable sight- of
his stripes would have cried, Enough, let him go.
But this gave their eye a. new appetite to see more,
and they cried out, ' Crucify him, crucify him !' Those* r
eyes that hunger thus, let the curses of, Agur the
son of Jakeh fall on them : Prov.. xxx. 17, ' Let the
ravens of the valley pick them out, and let the young
eagle eat them.'
(3.) The cmelty of the heart : 'They rejoice over
the children of Judah in the day of their destruction.'
This also is murder, to joy in the destruction of our
brethren, though we put neither hand nor counsel
to it.
This evidence doth pronounce the church of Romte-
guilty of that murder in the cruel massacre of Paris
under Charles the Ninth before mentioned, wherein, by
a cunning pretence of friendship, there were destroyed
30,000 protestants ; for after the massacre there was
a solemn procession throughout the city? and that
this was the joy of the whole church of Rome, we
may avouch it from the testimony of the head of
the church. For Gregory XIII. hearing of it, caused

Ver. 10-14.]

MARBURY ON OBADIAH.

51

all the ordnance of his castle of St Angelo to be shot
off in token of joy, and a mass to be sung in St Lucy's
church for honour of the exploit. And the parliament
of Paris enacted it, that in honour thereof, every year,
on St Bartholmew's day, should a solemn procession
be observed through the city of Paris. The cardinal
also of Lorraine, in a public oration, magnified the
fact, and caused monuments thereof to be erected.
Far be it then from us, who carry the names of
Christians, to rejoice at the sufferings of our brethren,
for this is murder. Let Roman Christians teach
Turks, and Indians, and Massagets to be barbarous,
let their mercies be cruel ; for so would they have
joyed if their powder-treason had sped. But as dear
brethren, let us put on the bowels of compassion, and
love, and tenderness. Let not ns rejoice in the ruin
of their persons that are executed for heinous pre
varications of the laws of the kingdom, but. rather
gush out rivers of water for them that keep not . the
law. The punishment of sin is the joy, but the de
struction of the person of the sinner is the grief, of all
them that fear God.
The heart is a principal in murder, for out of the
heart cometh murder, and an evil eye to look upon it.
It proceedeth from a corrupt and cruel heart, when we
pass by and regard not the afflictions of our brethren
to relieve them, as the Samaritan did ; but when we
rejoice over them, as Edom here did, and make our
selves merry with their sins, or their punishments,
our hearts are murderers of our brethren ; and when
he cometh that will one day make inquisition for
blood, he will remember the complaint of the poor.
The God of our salvation is called the God of mercies,
and the Father of all consolation. If we be sons of
this Father, 'be you merciful, as your heavenly
Father is merciful ;' ' love as brethren,' comfort the
heavy-hearted, strengthen the weak, bring him that
wandereth into the way, and let not thy brother's
blood cry from the earth for vengeance against thee.
There is vox sanguinis, a voice of blood.; and ' He
that planted tbe ear, shall he not hear .?' It covered
the old world with waters. The earth is filled with
cruelty ; it was vox sanguinis that cried, and the
heavens heard the earth, and the windows of heaven
opened, to let fall judgment and vengeance upon it.
The joy that the. Jews had; at the death of Christ,
what sorrow hath it cost them ever since ! They
have gone, like Cain, with a mark upon them, stigma
tized and branded as murderers, and they are scattered

upon the face of the earth ; 1600 years almost of de
portation have they endured ; and who cries now, It
is time for the Lord to have mercy upon Zion !
The author of the Three Conversions of England writes
a congratulatory epistle to the catholics in England,
rejoicing at the timely quiet death of Queen ElizabelJh,
in a full age, full of days and full of honour, and
telleth them that they have as much cause of joy as
ever the Christians had in the primitive times for the
death of the bloody and cruel emperors. This candle
of the wicked was soon put out, for ere that epistle
could come to them, our gracious king was proclaimed
the heir of her crowns and of her faith.
(4.) They are charged with the cruelty of the
tongue : ver. 12, ' Neither shouldest thou have spoken
proudly in the day of their distress.' This is another
kind of breach of the law, Non occides, ' thou shalt not
kill ;' to speak proudly, or, as the original doth ex
press it, to make the mouth great, or wide, against
our brethren in their distress. For they animated
the persecutors of their brethren ' in thei day of Jeru
salem ; and said, Rase, rase it, even to the founda
tions thereof,' Ps. cxxxvii. They opened their mouth-.
wide in cruelty, or, as Ezekiel speaketh for them:,
chap. xxv. 8, ' Moab and Seir did say, Behold, the
house of Judah is like unto all the heathen,' i.e. God
taketh no more care for them than for any other
people. It is one of the provocations wherewith God
was provoked against .Edom : Ezek. xxxv. 10, ' Be-,
cause thou hast said, These two nations, and these
two countries, shall be mine, and we will possess it ;
though the Lord was there.' He accuseth them of
anger and envy against those two nations, .. e. Israel
and Judah ; so called because the land was divided in
Jeroboam's time into two kingdoms.
-Anger and envy are by our Saviour declared to be
murder, and the tongue is called by David a sharp
sword ; the poison of asps is under their lips. It is
the bow out of which they shoot for * arrows, bitter,
words. , ' Thou hast loved all the words that may da-
hurt.' Verba be verbera. Venite percutiamus eum linguar
' Come let us smite him with the tongue,' said the
enemies of Jeremiah, Jer. xviii. 18 ; and Saint James,
chap. iii. 5, 6, saith there is ignis in lingua, a fire in
the tongue, 'Behold how great a matter a little fire
kindle th !' ' The tongue is a fire, a world of iniquity :
so is the tongue amongst, the members, that it defileth
the whole body, and it -setteth on fire the course~of
* ^a. ' forth '.—Ed.

52

MARBURY ON OBADIAH.

[Ver. 10-14.

nature ; and it is. set on fire of hell. It is an unruly
evil, full of deadly poison.' Prov. xii. 18, ' There is
that speaketh like the piercings of a sword.'
1. In their anger they spake cruelly, instigating
their enemies to destroy them.
2. In their pride they spake insolently, expressing
their inward joy at their ruin, by speeches of scorn
and disdain, and of triumph over them.
The Jews are a fearful example of this in their
process against Christ, for they cruelly said, ' Crucify
him, crucify him,' ' not him but Barabbas.' ' If thou
let him go, thou art not Caesar's friend. And after,
tauntingly, when he was upon the cross, to him, ' He
saved others, let him save himself;' to his Father,
' Let him.now save him, if he will have him.' Which
how dear it cost them, let their own tongues repeat
their judgment. Sanguis ejus super nos, et filios
nostros, ' His blood be upon us and upon our chil
dren.' It was so ever since ; and as God wrote the
cruelty of Amalek in a book, and vowed never to for
get, so even to this day he remembereth what that
Amalek did to Israel. The desolation of their city
and temple, the glory, and pride, and praise of the
earth, their miserable dispersion to this day, is a
certain testimony of God's unappeased displeasure to
them. Sarah saw Ishmael working ;* he doth not say she
heard him. Peradventure it was but a scornful or
proud look that she observed ; but it is understood
that he scoffed him with some words of disdain, that
he should be the young master and heir of the house.
And this provoked Sarah to solicit his casting out of
the house ; and the apostle doth call it persecution,
and a kind of murder.
Beloved, do you know that cursing is murder ? Do
you know that bitter and scornful slandering, which
toucheth the good name of*a brother, is murder ? Do
you know that every word you speak to animate and
encourage against a brother is murder ? Do you know
that those reviling speeches which anger venteth in
your common scoldings, and reproachful railings one
upon another, and that secret and private whispers
wherewith you deprave one another, be murder ?
Saint James teacheth you, chap. iv. 11, that ' he
that speaketh evil of his brother, and judgeth his
brother, speaketh evil of the law, and judgeth the
law ;' that is, he declareth himself to be above the
law, and takes upon him to judge ; for he that judgeth
* Qu. 'mocking'? — Ed.

the law, and thinketh that the law of God doth not
bind him to obedience, he is not a doer of the law,
but a judge. Christ saith, ' He that saith to his
brother, Fatue,' thou fool, is obnoxious to hell fire.'
Let us all judge ourselves by this law, and we shall
find that we had need to ' take heed to our ways, that
we offend not with our tongue.' It is no easy work
to govern the tongue, it asketh care and caution.
David himself must take heed.
That was the lesson Pambus found so hard, that it
was enough to take up his whole life. And in our
anger and fury we do little think upon it, that ' by
our words we shall be judged, by our words we shall
be condemned ;' and if ' of every idle word we shall
give an account to God,' how much rather of every
angry word, of every lying word, of every spiteful
and scornful word, every cruel and bloody word, of
every profane and blasphemous word ?
This is commonly the revenge of the poor, for when
they have no other way to right themselves against
injuries, they fall to cursing and imprecations. Saint
James telleth you, chap. L.26, ' If a man among you
seem religious, and bridle not his tongue, he deceiveth
his own heart, this man's religion is in vain.' And
again, chap. iii. 2, ' If any man offend not in word,
the same is a perfect man, and able to bridle the whole
body.' It is a master-piece to govern the tongue.-
Ps. xxxiv. 12, 13, ' What man is he that desireth life,
and loveth many days, that he may see good ? Keep
thy tongue from evil.'
But of all kind of evil speaking against our brother,
this sin of Edom, to sharpen an enemy against our
brother in the day of his sorrow and distress, this
opening of the mouth wide against him to insult over
him in his calamity, is most barbarous and unchris
tian. Yet I deny not but that God giveth matter of
joy to his church when he destroyeth the enemies
thereof, and it may be sometimes lawful to open our
mouths wide in the praise of God for the destruction
of the ungodly ; as I find joy in the camp of Israel for
the devouring of proud and cruel Pharaoh and his
armies in the Red Sea: Exod. xv., 'Then Moses
taught them a song,' not only of thanksgiving unto
God, but of insultation over those enemies, wherein
they said, ' Pharaoh's chariots and his host hath he
cast into the sea: his chosen captains also are drowned
in the Red Sea. The depths have covered them: he
sank into the bottom as a stone. The horse and his
rider hath he thrown into the sea.' This was the first

Ver. 10-14.]

MARBURY ON OBADIAH.

53

song that we do read of in holy Scripture, the
ancientest song that is extant in the world upon
record. And therefore it is a type of the jubilation of
the saints in heaven for the destruction of the beast ;
and it said, Rev. xv. 3, that they ' sing the song of
Moses the servant of God.' For there was more
cause of joy in the whole church for the fall of the
beast, than Israel had for the fall of king Pharaoh,
for indeed that of Israel was but a type of this. But
Moses was warrant enough for the one, and the
same Spirit which directed Moses shall authorise the
. other. Yet here is a dangerous way, and exceeding slip
pery, and wonderful circumspection must be used,
and David's caution, ' I said, I will take heed that I
offend not in my tongue.' For Christ hath put a
duty upon us in his evangelical law, to iv\a\in and
ewrg&rnn, to speak well and do well.
There is in the enemies with whom we have to do
a double opposition, which maketh a double quarrel.
1. They are opposite to God himself, when they
oppugn the church of God, or any member of that
church for God's sake. This is God's quarrel.
2. When they personally violate the servants of
God in life, goods, or good name, this is our quarrel,
whether in passion the case be ours, or our brothers' in
compassion. There is a double respect to be had to enemies :
1. As they are men.
2. As they are enemies.
This ground being laid, these conclusions do result
concerning this point.
1. That no man ought to rejoice at the ruin and
destruction of a man as he is a man, for this is a
natural tie that bindeth us one to another. And
religion doth not unbind the bonds of nature; rather
it is religatio, and tieth them much faster. The
reason is, for though the image of God in which
man was created were much defaced in the fall of
man, yet was it not wholly extinguished; for the
image of the Trinity is an indelible character, it can
not be wholly lost; not in the reprobate, I may add,
not in the damned, for even they also are the workman
ship of God. Therefore, as they are the creatures of
God, we do owe them love and pity, in honour of the
image of God in them, and ought not to rejoice to see
the blemishes of God's image.
So the Samaritan shewed kindness to the Jew that
fell among thieves, although, as the woman of Samaria

said, they converse not together. And so Jacob
cursed the cruel fury of his sons for destroying the
Shechemites, though aliens from Israel, and usurping
their land. And so God hating both the Moabite and
the Edomite, yet he avenged the cause of them against
the king of Moab, saying, Amos ii. 1, 2, ' For three
transgressions of Moab, and for four, I will not turn
away the punishment thereof; because he burnt the
bones of the king of Edom into lime. But I will send
a fire upon Moab, and it shall devour the palaces of
Kirioth.' And to go lower, when the rich man in
hell-fire saw Abraham afar off, and besought him for
help, he answered him by that loving compellation,
' Son, thou in thy lifetime,' &c. Hell would not take
that from him but that ho was Abraham's son accord
ing to the flesh. And whilst we live here, we ought
much rather to do all offices of humanity to our
enemies, because they are men, and because only God
knoweth who are his, and they may be converted, and
come into the vineyard at the last hour.
2. As they are enemies :
(1.) We consider them as God's enemies, so we
hate them; not their persons, but their vices; for that,
as Augustine defineth, it is odium perfectum, a perfect
hatred. And indeed it is the hatred that God beareth
to his enemies ; for ' the wrath of God from heaven
is revealed against the unrighteousness and ungod
liness of men,' Rom. i. 18, — not against their persons,
they are his workmanship, and carry his image in some
sort, though much disfigured ; but against the unright
eousness and ungodliness of men, by which their per
sons do stand obnoxious to his displeasure. And thus
I find the saints of God have insulted over the wicked,
as Israel over Pharaoh, and the Gileadites over the
children of Ammon ; not rejoicing in the destruction
of God's creatures, but of God's enemies, and wishing
with Deborah and Barak, ' So let all thine enemies
perish, 0 Lord.' This is no more but an applauding
of the judgment of God, and a celebration of his jus
tice ; and of this we have examples both in the militant
and in the triumphant church.
[l.J In the militant. Babylon, where the Israel of
God were captives and despitefuUy entreated, and
where they hung up their harps and were scornfully
and sarcasmatically required to sing one of the songs
of Sion, is thus insulted over : Ps. cxxxvii. 8, ' O
daughter of Babylon, who art to be wasted ; happy
shall he be that rewardeth thee as thou hast served
us. Happy shall he be that taketh and dasheth thy

54

MARBURY ON OBADIAH.

[Ver. 10-14.

little ones against the stones.' Isa. xiii. 2, 'L^ Je
up a banner upon the high mountains, exalt the voice
nnto them, shake the hand. I have commanded my ,
sanctified ones, I have also called my mighty ones for
my anger.' Jer. 1. 2, ' Declare ye among the nations,
and pubHsh, and set up a standard, publish, and con
ceal not ; say, Babylon is taken, Bel is confounded,
Merodach is broken in pieces,' &c.
[2.] In the triumphant church: Rev. xviii. 20,
* Rejoice over her, thou heaven, and ye holy apostles
and prophets, for God hath avenged you on her.'
Yet I will not conceal from you that many learned
expositors of the Revelation do understand this text
-of •'the militant church. But no doubt the saints
judging the world in the last day do rejoice against
the world in the execution of God's just judgment
upon them; for they are then entered into their
Master's joy, and all tears are wiped from their eyes.
Thus, then, it is lawful, when God hath executed his
judgment upon his enemies, for all the friends of God
to insult over them, and to lift up their voice and hand
against them, for this is part of the punishment of
God's enemies : ' They that despise me shall be de-
spisedi' This is the last perpetual shame that shall
evermore continue upon them, the just reward of
their bold presumption, who durst advance themselves
¦against God.
(2.) We must consider the wicked as our enemies,
and this way we must be tender how we insult over
them in this life, because we do not know whether
their destruction here be their full punishment or no.
[1.] Because God sometimes chasteneth with tem
poral judgments that he may forbear eternal, and
sometimes he punisheth rather ad dignam emenda-
tionem than ad amandationem, and by that temporal
punishment doth, as by some sharp physic, restore
them to health. It is«the voice of God's church:
Micah vii. 8, ' Rejoice not against me, 0 mine enemy,
when I fall, I shall arise ; when I sit in darkness,- the
Lord shall be a light unto me. I will bear the indig
nation ofthe Lord, because I have sinned against him.'
[2.] Because this opening of the mouth, and insult
ing over the adversities of men, is one of the practices
of the ungodly; they use, as David saith, to say,
' Where is now their God ? ' So insolently did proud
Sennacherib insult over the cities that he had sub
dued : Isa. xxxvii. 13, ' Where is the king of Hamath,
and of Arphad, and the king of the city of Sepharvaim,
Hena, and Ivah.' j

With them is the" chair of the scornful.
Rather should we commit our cause to God, and
comfort ourselves in his justice, and say no more,
when we suffer, than the son of Jehoiada said, when
Joash, forgetting his father's love to him, put him to
death. ' The Lord look upon it, and requite it,'
2 Chron. xxiv. 22. And when we see that God hath
executed his judgment on our behalf, let us give God
the honour due unto his equal justice, with joy
therein. Yet I love the example of Israel, when in the case
of wrong done in Benjamin to the Levite in his con
cubine, they, by God's appointment, destroyed the
most of that tribe, when they had so done, Judges
xxi. 2, ' The people came to the house of God, and
abode there till even before God, and lift up their
voices and wept sore.'
4. They are charged with cruelty of hands.
(1.) Invasion of their city.
Ver. 13. Thou shouldest not have entered into the
igate of my people in the day of their calamity. This
Edom did, to behold the calamity of Jacob, not to
help ; but, as it after followeth, to rob him ; for the
Idumeans joined with the Chaldeans in the invasion
of the city, and were as they, and entered in by the
gate with them. It was a double calamity to Israel,
to behold their brother Edom confederates with their ,
enemies, and auxiliaries to them in their wars. This
bringeth Edom into the former charge of cruelty of
combination, and maketh them equally culpable with
the Chaldeans, with whom they joined in society of
war against Israel.
(2.) Of direption of their goods.
Ver. 13. Neither shouldest thou have laid hand on
their substance in the day of their calamity. This
chargeth, them with theft, against that commandment,
' Thou shalt not steal ;' for not only secret stealth is
therein forbidden, but all depredation by violent and
unjust war. As a pirate told Alexander, I am ac
counted a pirate, because I rob in a small ship ; but
thou, because thou robbest in great fleets, art esteemed
a great captain !
Thomas Aquinas, Prohibentur nocumenta qua infe-
runtur facto ; and it extendeth, saith Borhanus, ad
quamlibet aliena rei usurpationem. And, therefore,
when a company of pilling and pirting offenders were
carrying a thief to the gallows, Demosthenes said,

Ver. 10-14.]

MARBURY ON OBADIAH.

55

Parvum furem a majoribus duel, the lesser thief to be
led by the greater.
This sin is so near bordering upon the sin of mur
der, as sometimes, and even in this case in my text,
it is both theft and murder too ; for to take away life
is murder, and to take away the necessaries by which
life is sustained, is theft and murder too ; and there
fore the apocryphal author of the book called Eccle-
siasticus avoucheth a canonical truth, saying, chap.
xxxiv. 22, ' He that taketh away his neighbour's
living, slayeth him ; and he that defraudeth the la
bourer of his hire is a blood-shedder.' He gave the
reason in the former verse : ' The bread of the needy
is their life ; he that defraudeth them thereof is a man
of blood.' When Abraham, Gen. xiv., heard that his
brother Lot was taken captive, and that the four kings
had taken all the goods of Sodom and Gomorrah
and all their victuals, ' He armed them of his own
household, and set upon the enemy by night, and
brought back all the goods ; he rescued Lot, and his
women and people.' Melchisedek blessed him, there
fore, and said, ' Blessed be the most high God, which
hath dehvered thine enemies into thine hand.' Here
God punished theft and prey ; yet he that readeth the
story shall find that the quarrel of the assailant was
for rebelUon against him. ' Twelve years they served
Chedorlaomer, but in the thirteenth they rebelled.'
This fact of Abraham, thus blessed by Melchisedek,
thus prospered by God himself, doth declare the sub
jection of these kingdoms to Chedorlaomer to have
been oppression, and their rebellion a just prosecu
tion of their Hberty, and therefore ' the war of Abra
ham a just war. And God gave the robbed their goods
again. The law of God which saith, Non furaberis, Thou
shalt not steal, doth declare that there is. meum et
tuum, mine and thine, in the things of this world, and
that God hath not left an anabaptistical community
of all those things on earth,- and a parity of interest
in aU men to all things ; for then there would be no
theft, seeing whatsoever any man did seize on was
his own.
This was no new heresy, but a reviving of the old,
of them that, called themselves Apostolici, mentioned
by St Augustine, who, in imitation of the apostles,
would have all things common. True, that in those
beginnings of Christ's church, when the number of
Christians were yet but small, it was a voluntary, not
a compulsory, communication of goods that was then,

and for a small time used, as a fortifying of them
selves against the common adversary. But there was
no law but of their own piety and charity that did im
pose this as a duty upon them ; so that Ananias and
Sapphira were not punished with sudden death for
detaining a part of the price of the field which they
sold, for they might have withheld all ; but they were
punished for lying to the Holy Ghost, bringing but a
part, and affirming that they brought all. For Peter
saith ta Ananias, Acts v. 4, ' After it was sold, was it
not in thine own power ?' Yet in that communication
it was not lawful for every man to take what he would ;
but the apostles ' distributed to every one according
to their need,' Acts iv. 35.
Surely if Edom and the Chaldeans had had as good
right to the city of Jerusalem, and to the goods therein,
as Israel had, God had not laid this for an evidence
against Edom, that he laid hand on their substance.
God is Lord of all, and he hath given the earth to
the sons of men, yet not in common, nor in equal
distribution. Here ' the rich and poor meet toge
ther, and the Lord is maker of them both,' Prov.
xxii. 2.
The apostle learnt how to abound, and how to
want ; and God giveth to the rich things necessary in
possession, as to owners thereof during his pleasure ;
he giveth them things superfluous, that their cup may
run over to the relief of others, as to his stewards put
in trust, to see that their brethren want not.
And there be two virtues commended in holy Scrip
ture which make men proprietaries in the things of
this world : that is, justitia qua suum cuique tribuis,
justice, whereby thou givest to every one his own;
misericordia qua tuum, and mercy, whereby thou givest
of thine own.
The use of this point is, let every one know his
own, and not lay hand on the substance of his bro
ther ; and ' let him that stole, steal no more, but let
him labour,' not all for himself, but ' that he may give
to him that needeth,' Eph. iv. 28 ; that the poor may
grow up with him, as he did with Job, and that none
perish for want of meat and clothing.
Godliness must be joined with contentment ; the
law doth not only bind the hand, non furaberis, thon
shalt not steal ; but it bindeth the heart too, non con-
cupisces, thou shalt not covet, not his house, not his
ground, not his wife, not his servant, not any thing
of his.There may be many ways of theft ; I am limited to

56

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[Ver. 10-14.

that of violent taking away of our neighbour's sub
stance, for that only is here named and judged, and
that is either directly by invasion, or secretly prac
tised by oppression.
Oppression, like other sins, putteth on the habit of
virtue, and passeth for good husbandry ; but all stop
ping of the wells whereof Isaac and his cattle should
drink, is oppression and theft; and whatsoever is
saved from the poor by it, is the treasure of wicked
ness ; and the wise man telleth us, Prov. x. 2, ' The
treasures of wickedness profit nothing.' We shall see
it clearer when we come to God's revenge upon Edom,
for laying hand upon his brother's substance.
(3.) They are charged with insidiation for life.
Ver. 14. Neither shouldest thou have stood in the
cross-way to cut off those that did escape.
Edom divided himself against Israel, some entering
the city to rob and spoil their goods, and to destroy
them that abode there ; others attended without the
city to cut off them, who, to save their lives, did
escape out of the city. The Chaldeans, that came
from far to invade Jerusalem, were not so well ac
quainted with the ways and passages for escape near
to the city as the Edomites, their brethren and neigh
bours were ; therefore that cruel office they take upon
them, to declare their full malice to Jacob, and to
make up a complete destruction. The history of those
times doth make this plain : 2 Kings xxv. 4, ' And the
city was broken up, and all the men of war fled by
night by the way of the gate, between two waUs, which
is by the king's garden (now the Chaldees were against
the city round about) ; and the king went the way to
ward the plain.' At that time the Edomite, knowing
the secret ways, mingled himself with the Chaldees to
cut off such as escaped.
In this passage, note,
1. The miserable calamity of war, how it maketh
desolations, and filleth all places with blood ; no safety
from invasion in the city, and none from insidiation
.without the city.
(1.) When you hear of these things, thank God for
the peace of the commonwealth in which you live, and
reckon it amongst the great blessings of God that you
are born in a time of peace, and live in peace every
one under his own vine and under his own fig-tree,
every one enjoying the comforts of Hfe without the
noise of invasion, no leading into captivity, and no
complaining in our streets.

(2.) Let us also think of the woful calamity of that
part of the church wherein we have so great a part,
so much of the best blood of this land and crown in
danger of this cruelty ; and if either our persons or
purses, or our prayers to God, may relieve them, let
us not spare to comfort their distresses, as we would
desire in like extremity to be comforted ourselves.
(3.) Let us learn to abhor the bloody religion of
the scarlet strumpet of Rome, that maintaineth and
abetteth these quarrels, and kindleth those coals in
Christendom which threaten conflagration.
(4.) Let us observe all them that make contention,
and move the hearts of their brethren to schism, to
alienate their affections from the peace of the church,
lest this fire, which beginneth but amongst thorns
and brambles, inflame' the cedars of our Libanus.
2. See the afflictions -of Judah and Jerusalem, and
search the cause thereof : 2 Kings xxiv. 3, 4, ' Surely
at the commandment of the Lord came this upon
Judah, to remove them out of his sight, for the sins
of Manasseh, according to all that he did, and also for
the innocent blood that he shed (for he filled Jeru
salem with innocent blood), which the Lord would
not pardon.'
Have not we provoked the God of mercies to awake
his justice against our land ? Did ever pride put on
more forms of costly vanity and shameless disguise
than our eyes behold ? Did drunkenness ever waste
and consume more of the necessaries of Hfe, which
many poor Christians want, than now ? Were the
prophets and ministers of the word rebuking the vices
of the times less hearkened to than in our days ? Was
there ever a more curious search into men's estates
and lands, or more advantage taken, or more new in
ventions to get wealth, than we have heard of ? Was
the church at any time more rent with schisms, and
maimed by defections and separations, and the faith
ful ministers more opposed with contradictions, and
depraved by unjust calumniations, by those that usurp
the appearance of great professors, than now ? Did
knowledge ever swell and puff men up more than
now ? The times are foul, and the crimes thereof
are clamorous ; why, then, should not we expect
Judah's punishment, that Hve in Judah's sins ? Oh
sin no more, lest some worse evil fall on thee !
(1.) Let us break off these sins by repentance, and
seek the Lord whilst he may be found ; and, seeing
the light of his countenance shineth on us, let us walk
worthy of this light.

Ver. 15, 16.]

MARBURY ON OBADIAH.

57

(2.) Let us serve the Lord in fear, and pray to God
that the thoughts of our heart, which are only evil
continually, may be forgiven us.
(3.) Let us receive with meekness the word of truth,
and suffer it to be grafted in us, that we may bring
forth no longer our own sins with the fruits of evil
works, but the fruits of the word.
(4.) Let us pray that God would pass by our offences,
and establish us with grace, and pluck up sin .within
us, that root of bitterness which bringeth forth corrupt
fruits of disobedience, that God would continue upon
us the Hght of his countenance.
(5.) Let us not flatter ourselves and say, None of
these things shall come upon us, because we have so
long enjoyed the favours of God ; for Judah, where
God put his sanctuary, and Zion, where he made
himself a dwelHng, was not spared. The righteous
judge of the world is not such a one as we, though he
hold his peace awhile ; our provocations may make
him whet his sword, and prepare ag'ainst us instru
ments of death. /**s*>»^_ /
Observe the cruelty of t-i&^Edomit^ ; he not -Qnly
joineth in open hostility, but in**se_qret insidiation, to
cut off all, root and branch, all in a da^r: he is im- fei
placable. / ^^. J J
Such is the hatred of the Romish church to*m_tm. t
Did we not see iij in the attempt in '88 for invasion
and possession ? Did we not see the heart of anti
christ in the ponder treason plotted to a perfect and
full destruction ?
Surely David/ had cause to pray to God, ' Let me
not faU into the hands of man.'
This is further declared in the next circumstance,
' Neither shouldst thou have delivered those of his
that remained in the day of distress.'
4. Depopulation. For if any remained whom nei
ther the invasion had met with in the city, nor the
insidiation without, those the Edomite found out,
and delivered into the hands of their enemies.
Of those, some fell off to the enemy, others were
carried away captives, others of the poorer sort were
left in the land to serve the enemy there, to be vine
dressers and .husbandmen. This is called sweeping
with a besom, and wiping as one wipeth a dish.
Two things do aggravate this cruelty of Edom : 1,
against thy brother Jacob.
For a Turk to oppress a Christian, an infidel a
believer, is but a trespass against humanity ; for He
brews to strive, and one Christian to afflict another,

woundeth religion also. The papist calleth himself a
Christian, and pretendeth great love to Christ ; he is
our unnatural brother, and he casteth us out by ex
communication ; he hateth us in our affliction, yet he
saith, Let the Lord be glorified. But for us to wound
and smite one another of us, protestant against pro-
testant, this is seven spirits worse than the former.
Brethren by nation, brethren by religion, should live as
brethren by nature ; live as brethren, and our Father
will be angry if we do not, and the God of peace will
fight, against us.
(2.) Another circumstance of time is much urged,
and it maketh weight ; for when was Edom so bloody ?
You shall see that in the time, and you will say with
Soldmon, that the mercies of the wicked are cruel.
Ver. 11, ' In the day that strangers carried away
captive his forces, and foreigners entered into his
gates, and cast lots upon Jerusalem.' Ver. 12, ' In
the day that thy brother became a stranger, in the
day of their destruction, in the day of distress.'
Ver. 13, Thrice named ' in the day of their cala
mity.' Ver. 14, ' In the day of distress.'
1 . Observe in this how their cruelty is aggravated
(by the time ; the wofullest time that ever Jerusalem
had, called therefore the day of Jerusalem. When all
things conspired to make their sorrow full, then, in
the anguish and fit of their mortal disease, then did
Edom arm his eye, his tongue, his heart, his hand, -
and join all those with the enemy against his brother.
2. Observe that God taketh notice not only what
we do one against another, but when ; for he will set
these things in order before thee, for the God of
mercy cannot abide cruelty.
To strengthen the hand of affliction, and to put
more weight to the burdens of them that be over
charged, this is bloody cruelty ; as to oppress the poor
is always abominable to God, but to oppress him in
his tender and orphan infancy, or in his feeble and
decrepit age, doubleth the offence. To hinder the
willing labourer from his labour at all times, it is a
crying sin, and they are men of blood that do so ; but
in times of dearth, or in times of his greatest expense,
to deprive him of his labour or his pay, this God con-
sidereth, for he knoweth whereof we are all made, and
he observeth our carriage towards one another of us.

Ver. 15, 16. For the day of the Lord is near upon
all the heathen : as thou hast done, it shall be done to

58

MARBURY ON OBADIAH.

"[Ver." 15, 16.

¦thee ; thy reward shall return upon •• thine own head.
For as ye have drunk upon my holy mountain, so shall
all the heathen drink continually ; yea, they shall drink,
and they shall swallow down, and they shall be as
though they had not been.
This is the fourth part of this section, containing ,
God's revenge upon Edom, which is before threatened,
particularly against Edom : ver. 2, ' Behold, I have
made thee small among the heathen : thou art greatly
despised ;' and after further declared it, despairing aU
the hopes of Edom.
1. The pride of their heart ; 2. The strength of
their confederacy ; 3. The strength of their situation ;
4. The hope of their wise men ; 5. The hope in their
own strong men. Yet further, ver. 10, he saith,
' Shame shaU cover thee, and thou shalt be cut off for
ever.' But now, as Edom was not alone in that sin, but
joined with others, so are they all joined together in
the punishment.
The words are somewhat obscure.
For the day of the Lord, he meaneth the day of ven
geance, to repay the violence done to his own people ^
-called the day of the Lord, because God will she'4|_
himself, who hath lain concealed As it wersTall this
while and been a looker on, whilst his people did suffer
punishment for their sins.
The time of Jerusalem's chastisement was called the
day of Jerusalem, because their sins deserved that day
to come upon them ; but the day of the heathen is
here called the day of the Lord, because now God doth
awake as one out of sleep, and sheweth himself clearly
to his enemies.
This day, the prophet telleth them, is now at hand,
and near to them.
This is near upon all the heathen ; not only upon
Edom, but upon all those with whom Edom joined
himself against the people of God. The prophet Jere
miah, chap, xxv,, foretelling this day, nameth the
heathen upon whom the wrath of the Lord was to
eorne ; and the judgment is ' eye for eye, tooth for
tooth.' Lex talionis, wherein he telleth her, ' As thou
hast done, it shall be done to thee,' &c.
And after, metaphorically he expresseth the retalia
tion, ' As thou hast drunk upon my holy mountain.'
Hereof we observe the change of the manner of speech
that is here used ; we shall clear the text from that
difficulty that hath distracted interpreters, so that- they
have failed in the right meaning of these words.

For whereas before the prophet speaketh to Edom,
here he bringeth in God himself speaking to Jerusalem,
comforting them in the declaration^ his just judgment
against her enemies ; for he saith to Jacob, ' As thou
hast drunk upon my holy mountains, so shall all the
heathen drink continually. ' By the metaphor of drink
ing, which is referred to that which is called the cup
of the Lord's indignation, of which David saith, ' In
the hand of the Lord there is a cup, the wine is red,'
&c. ; by this figure, then, the cup of affliction is under
stood'. The phrase is used after by our Saviour, ' Let
this cup pass from me :' again, ' If thou wilt not let it
pass, but that I must drink thereof, thy will be done.'
We use that phrase, to ' drink ofthe cup of God.' So
the threatening runneth' in this sense, that as the people
of God upon God's holy mountain have drunk of the
cup of God's wrath, and have had their draught thereof,
which was but for a time, ' so shall all the heathen
drink, and their judgment shall not have end : they
shall drink continually ; there shall be no end of their
affliction : they shall swalloai^lown the wrath of the
Lord until thay be uttajiyclestroyed, for they shall be
as though thiy hadjpt been.'
In which flifilfis contained, ,
1 . A .Md Jhent against the heathen ;
nsolation to the church. \
n the judgment observe, '
1. The certainty thereof: the day is set.
2. The propinquity of it : it is neW.
3. The extent of it : to all the hea\then.
4. The equity of it : ' as thou hastl done.'
5. The certainty of it: 'they shall1 drink,' &c. ' '¦
6. The duration of it : ' continually.'
In the comfort note,
1. He speaketh of it as of a judgment past and gone :
' as ye have drunk thereof.'
2. He calleth their dwelHng, though thus punished,
' my holy mountain.'
3. He revealeth to them his severe vengeance against
their enemies.
1. Of the judgment; 2. Of the certainty. .
The Lord hath set down and decreed a day for ven
geance. Threatenings of woe at large do move but
little ; but when the punishment is denounced', and the
day set for the execution thereof, this cannot but pierce
and draw blood. And being here called 'the day of
the Lord,' that is, a day designed by the Lord for this
execution, it is more quick and penetrating.
There is no sin which is committed on earth but

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MARBURY ON OBADIAH.

59

God hath both made a law against it, to forbid the
doing of it, and he hath declared his judgment against
it ; yet hath he given us the light of his word, or the
Hght of the law, which his finger wrote in our hearts,
to declare it to us ; and he hath given us time also to
repent and amend it, and he is patient and long-suffer
ing in his expectation of our amendment. But where
it is not amended, he doth set down a day for the exe
cution of his just judgment ; for he will not, he cannot,
suffer his truth to fail. His patience and mercy will take
their day first, and his justice will also have her day.
St James advertiseth us, chap. i. 4, ' Let patience
have her perfect work.' We have a fair example
of God for this, for he will not let the work of his
patience be unperfect ; he will forbear us till the very
day of his justice designed for punishment.
Though all the masters of assemblies, all the minis
ters of the word, be continually striking at this nail,
we cannot drive it into the head, to make men believe
that God hath set a day for punishment of all our sins.
The promise of grace to the penitent doth so comfort
us generaUy, that we hope we shall have time enough
to put off that day by our repentance. And then again,
we often take that for repentance which is not it. For
it is not enough to remember our sins with a God for
give me ! Repentance is a putting off of sin, an hatred
of it, and a change of life and manners ; every sorrow
is not such. But were it that this day were thought
upon with that fear and trembling that is due to it, it
would put sin out of countenance, and the sinner out
of hope. The sinner that believes not this doth make
God a liar, whose word of truth hath revealed the cer
tainty of this day to us.
2. It armeth the lusts of the flesh against the soul;
for who is he that Hveth without fear, that will bridle
his affections, or stop the swift current of nature in
himself, but runneth into sin as an horse rusheth into
the battle ? But when we do consider, upon every sin
that we commit, that the day of the Lord shall declare
it, the day of the Lord shall punish it, this maketh us
afraid of our secret sins for fear of shame, and of all
sins for fear of punishment. The certainty that this
day will Come, the uncertainty when it will come, is
the greatest motive to hasten repentance that may be.
2. The propinquity : it is near.
If our consciences be convinced of the certainty of
this day, and the judgment thereof, Satan's next allu
sion* is to flatter us that it is afar off, and sHaU not
* Qu. ' illusion '?— Ed.

come yet, and there will be time enough to repent us
of our sin. If we tell you indefinitely that it is near,
yet you may hope not so near but that we may pre
vent it. For the apostle hath told his brethren long
ago of the last day : ' The end of all things is at hand,'
1 Peter iv. 7. But it is sixteen hundred years since,
and where is the promise of his coming ?
But let not that comfort thee in sin, for even that
day is near, seeing time is nothing to eternity ; but
thy day, wherein God shall visit thy sins with his judg
ments, may be much sooner.
If we had commission to tell you it is but forty days,
and1 the next day is the day of the Lord, as Jonah did,
peradventure it would warn you ; but we have no com
mission to say it is so. It is a good proof that it is
near, when none can promise that this very day shall
not be it.
Yet we see there were some that took the day of
their death near themselves, eras moriemur; yet they
made evil use of it, edamus, bibamus, as the epicure,
dum vivimus, vivamus. For the sensual and carnal
man maketh that evil use of his near end, to Hve more
sensually. Post mortem nulla voluptas. In every par
ticular man's case St Johnf doth admonish us all well :
' Now also is the axe laid to the root of the tree.'
I learn a parable of Christ. Do but consider thine
own field, and see the corn that grows upon it, and
observe if it be not white and ready for the sickle ;
observe thine own ways and works, and see if they do
not tell that the day of the Lord cannot be far off.
There be that put this day far off from them, that
is, by flattering themselves in their sins ; they make
themselves believe that they shall not yet come to
punishment. Repentance only lengtheneth this day,
and suffereth it not to approach to us. Such an one
feareth not in die malo, in the evil day.
3. The extent of this judgment : ' over all the
heathen;' meaning here all those that have joined
together in war against the Jews. See Jer. xxv.
Here is a query,
Did not God stir them up against Jerusalem ? In
this prophecy he declareth how Jerusalem was chas
tened by the heathen; and doth not the holy story say,
2 Kings xxiv. 3, ' Surely at the commandment of the
Lord came this upon Judah ' ?
Judah well deserved this punishment, and God
justly inflicted it, and the heathen were the rod of
God wherewith he chastened Judah ; yet this execu-
t Qu. ' John the Baptist ' ?— Ed.

60

MARBURY ON OBADIAH.

[Ver. 15, 16.

tion done upon Judah by the heathen was impious in
them ; for they made war against God's church, and
sought the ruin of religion. It was covetous, they
robbed Jerusalem ; it was cruel, they delighted in the
blood of the Lord's people ; it was proud, they insulted
over them.
It is true that these heathen do not go without God
to invade Judah, true that he sent them to punish the
transgressions of his people, true that they are the rod
and sword of God, for so David confessed that God
bade Shimei to curse him : 2 Sam. xvi. 16, ' The Lord
hath said unto him, Curse David.'
As in the creation God separated the waters from
the face of the earth, and called the gathering together
of the waters seas ; yet David says God hath set them
their bounds, which they cannot pass, nor return to
cover the earth ; yet they would cover the earth.
Surely the wicked are resembled to the sea in every
consideration ; the church may be compared to the
dry land. God holdeth the wicked in, that they cannot
drown this dry land ; yet this they would do, for there
is a natural antipathy in the heathen to the' church of
God. When the church sinneth, God openeth a gap
and letteth his sea break in. He suffereth the wicked
to scourge the church when it defaulteth; for both
their sakes, that he may execute his judgment upon
both ; and as Augustine saith, Utitur Deus mails bene.
In the story of the Judges, we read how the con
cubine of the Levite was abused to death in Gibeah,
Judges xx., which being complained of to the rest
of the tribes by the Levite, they sent unto Ben
jamin to deliver up to them those men of Belial that
had done the viUany, that they might put away the
evil from Israel. But Benjamin would not hear their
brethren, but prepared to put themselves in arms, and
to go out to battle against the children of Israel : ver.
18, ' The children of Israel arose, and went to the house
of God, and asked counsel of God, and said, Which
of us shall go up first to the battle against the children
of Benjamin ? And the Lord said, Judah shall go up
first. They went, and Benjamin destroyed that day
two and twenty thousand men. The children of Israel
went up and wept before the Lord until even, and
asked counsel of the Lord, saying, Shall I go up in
battle against the children of Benjamin my brother ?
And the Lord said, Go up against him. They did so
the second day, and the children of Benjamin destroyed
of Israel eighteen thousand men.' Here was nothing
done without consulting of God ; God bade them go,

and yet they prospered not ; yea, they lost in all forty
thousand men. There is no clear expression in this
story to declare why God punished Israel with this
great effusion of blood. Plain it is that God's pur
pose was to punish Israel, and first the tribe of Judah ;
but the text sheweth,
1. That the cause of this war was a just provoca
tion ; there was villany done in Israel.
2. That the end of this war was godly, for it was to
remove evil from Israel.
3. That they did nothing herein without God's ex
press warrant, for they began to take counsel of the
Lord. Yet before God would revenge the fault of the Ben
jamites upon them, by Benjamin he punished the
tribe of Judah first, and then the rest of the tribes,
with loss of so many men, and effusion of so much
blood. And I must tell you that I find not the rea
son thereof expressed. It may be that the Holy
Ghost hath suppressed it, that we might rest in the
fear of God, and not search further ; it is enough for us
to know what God doth, and not why ; for, as Augus
tine saith, Judicia Dei occulta esse possunt, injusta non
possunt esse, God's judgments may be secret, but never
unjust. And we must be very tender how we call
God to account for what he doth ; for God is whatso
ever his will is, of which we must not seek to know
more than is revealed, for that is prying into the ark,
and costeth death; God is accountable to none for
what he doth. The third day he gave Israel a full
victory against Benjamin ; by Benjamin he scourged
Israel, and by Israel he after destroyed Benjamin,
and left of them but six hundred men. So may we
say of this example in my text, God useth the heathen
to scourge his church, and-after destroyeth the heathen
in his just- but secret judgment.
Yet let me tell you what some learned judgments
have conceived of that great example of justice in that
story of Israel and Benjamin.
Rabbi Levi saith, that Israel might provoke God at
first, because they came to God to ask who should go
first against Benjamin, and did trust to their own
strength, and did not beseech God to give them vic
tory. Rabbi Kimchi saith, it was because that Israel
had suffered idolatry in Dan, and had never taken the
cause of God to heart, to ask counsel of God against
them ; but now, in a private injury done to a Levite,
they were provoked, and sought revenge. Others con
ceive that this was the cause : they came too slightly

Ver. 15, 16]

MARBURY ON OBADIAH.

61

to God at first, for they did only bluntly inquire who
should go first against Benjamin ; not whether they
should go or not ; not inquiring by what way he meant
to punish their brother. But the second time they
went up to the Lord, they wept till even, and then they
asked counsel. ' Shall I go up again in battle against
my brother ?' Yet even then, being commanded to go,
they lost eighteen thousand men. True ; but they
came not the second time with that preparation which
became them, that would fight the Lord's battles, to
remove evil out of Isaael ; for the third day they
mended all : Ver. 26, ' Then all the children of Israel,
and all the people, went up, and came unto the house
of God, and wept, and sat there before the Lord, and
fasted that day until even, and offered burnt offerings,
and peace offerings before the Lord. Then they in
quired of the Lord, for there was the ark, and there
was Phinehas, the son of Eleazar, the son of Aaron,
standing. And they said, Shall I yet go again to
battle against the children of Benjamin my brother,
or shall I cease ?' And then God promised them vic
tory. It may be that they offended in the two first days
in the preparation ; they were not enough humbled
before the Lord, or in the manner of their consulta
tion with God.
But I must tell you plainly, all these are the con
jectures of some learned judgments concerning this-
question, God hath left no account to us of his pro
ceedings therein. Neither hath he done the like
in the example in my text, why he punisheth all the
heathen for smiting Jerusalem, seeing himself set
them a-work.
Use. Therefore let not our prevaiHngs against our
brethren swell us up with pride, making us presume that
we have God our friend, because we have had the
upper hand of our enemies, for God may punish our
brethren, and make us his rod to whip others, and he
may burn the rod when he hath done with it. This
is one of God's strange works that he doth upon
earth; he foretelleth one of them by his prophet
Habakkuk, and saith, Hab. i. 5-12, ' Behold ye among
the heathen, and wonder marvellously : for I will work
a work in your days, which you will not believe
though it be told you.' And what is that ? ' For, lo,
I raise up the Chaldeans, that bitter and hasty nation,
which shall march through the breadth of the land,
to possess the dwelling-places that are not theirs.
They are terrible and dreadful : their judgment and

their dignity shall proceed of themselves. Their
horses also are swifter than the leopards, and are
more fierce than the evening wolves,' &c. These
are sent of God ; and they prevail, and when they
have done, they thank their own God for the victory.
But the church is comforted against them. ' 0 Lord,
thou hast ordained them for judgment, thou hast estab
lished them for correction.' Therefore the example
of Israel having overcome Benjamin in the former
story is excellent ; for when they had conquered their
brother, they did not say in triumph, We have prevailed,
nor bragged of their victory ; but the people, having
fulfilled the will of God in that war, ' came to the
house of God, and abode there till even before God,
and lift up their voices and wept sore,' Judges xxi. 2.
They were sorry that God had used their sword and
arm to their brother.
4. The equity of this judgment. Ver. 15, ' As thou
hast done, it shall be done to thee : thy reward shall-
return upon thine own head.' The law of nature
written in our hearts is, ' Do as thou wouldst be done
to.' For Aristotle's abrasa tabula is'not true divinity.
Seeing the heathen will not do this, the justice of God
putteth it upon them. They shall be done to as they
do. Of this point see before.
5. The contents of this judgment. ' They shall
drink ; yea, they shall drink and swallow down, and
they shall be as though they had not been.' The old
heathen had a fashion of capital punishment by death,
to give the offender a potion of poison to drink. The
prophet here speaketh of the punishment of Edom
and the heathen in that very phrase, aUuding to that
of David : Ps. xi. 6, ' Upon the wicked he shall rain
snares, fire and brimstone, and an horrible tempest ;
that shall be the portion of their cup.'
And, Ps. lxiii. 8, ' Thou hast shewed thy people
hard things : thou hast made us to drink of the wine of
astonishment.' This is the cup that David speaketh
of, Ps. lxxv. 8, ' For in the hand of the Lord there is
a cup, and the wine is red : it is full [of mixture, and
he poureth out of the same ; but the dregs thereof
all the wicked of the earth shall wring them out, and
drink them.'
Wine immoderately drunken doth set the body on
fire ; it infatuateth the brain, it maketh the parts of
the body useless, that neither head, nor hand, nor
foot can do their several offices.
Drunkenness is such a disabling to man, that God
hath chosen to express the severity of his wrath in the

62

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[Ver. 15, 16-

similitude of drunkenness ; and the prophet Jeremiah
hath used, the very phrases thereof upon like occasion :
chap. xxv. 15, ' Take the wine of this cup of my fury
at my hand, and cause all the nations toj whom I send
thee, to drink it. And they shall drink, and be moved,
and be mad.' Yet more fully, ver. 27, ' Drink ye,
and be drunken, and spue, and fall, and rise no more.'
Let drunkards behold themselves in this glass, and
see how loathsome and dangerous a sin they sin.
Every cup they drink immoderately is a cup of God's
wrath ; every health they drink drunkenly is a disease
even unto death. Drunkenness maketh men the em
blems of God's indignation, the very images and pic
tures of divine vengeance. In this phrase God often
in Scripture doth express his judgment, and his fury
and vengeance against evil .doers. Therefore, ' be
not drunk with wine, wherein is excess.' ' I be
seech you, brethren, by the mercies of God, that you
would do no more so.' If any of you have by occa
sion been overtaken with that epidemical and popular
fault, do no more so wickedly, sin not against your
own bodies. Morbus est; it is a disease.' Sin not
against your good name ; it is a foul blemish to
be called a drunkard ; they that are so are very impa
tient of that name. Sin not against God's creatures ;
they were given us for use and service ; not that we,
abusing them, should become servants to them, and
be overcome of them. Sin not against your brethren
by evil example, or by tempting them to this sin.
Above all, ' God forbid that you should do this great
wickedness, and so sin against your God.' You see he
can and will set you a-drinking' off his cup, and he
will make you doff it, as you call it ; and do him right
to drink all, even to the bottom, till you fall and rise
no more, till, as my text saith, ' you be as though you
had not been.'
The phrase of my text hath carried me thus far out
of my way, but I .must do so, if I will meet with
drunkards, for they are so brain-crazed, that they can
not keep the right way.
I return to the contents of this judgment, thus ex
pressed in the phrase of drinking. ' These nations
have filled the cup of affliction full for Jerusalem, and
Jerusalem hath drunk deep thereof; now God will
change the object of his fury, he will take away his
cup from the church, and he will give it to her ene
mies,' as Isaiah hath sweetly and fully declared it, to
the great grief of. the nations, the great joy of the
church. ' Hear, thon afflicted and drunken, but not

with wine. Thus saith the Lord, and thy God that
pleadeth "the cause of his people : Behold, I have
taken out of thy hand the cup of trembling, the dregs
of the cup of my fury ; thou shalt no more drink it
again. But I will put it into the .hand of them
that afflict thee, which have said to thy soul, Bow
down that we may go over, and thou hast laid thy
body as the ground, and as the street to them that
went over.' This calleth to my remembrance the word
of the apostle St Peter : 2 Peter iv. 17, ' For the time
is come that judgment must begin at the house of
God ; and if it first begin at us, what shall the end be
of them that obey not the gospel of God ?' When
God sent destroyers into Jerusalem, their commission
was, Ezek. ix. 6, ' Slay utterly old and youDg, both
maids, and little children, and women.' It followeth,
' And begin at my sanctuary.'
The first cruelty that was executed on earth, that
is upon record, was upon just Abel, and the first death
we read of was a violent death. " The first that suf
fered in Sodom any notable affliction was righteous
Lot. For, 2 Peter ii. 7, ' he lived in much tribula
tion, vexed with the filthy conversation ofthe wicked.
For that righteous man dwelling among them, in
seeing and hearing, vexed his righteous soul from day
to day with their unlawful deeds.'
After that cruel execution done upon our Saviour
Christ by the Jews and Romans, God sent his judg
ments abroad into the world, but he began at his own
sanctuary. The first that suffered was Stephen, then
James the brother of John ; the apostles all but one
suffered martyrdom. The church lived in persecu
tion, then God punished the Jews by the Romans,
and after that the Romans lost their monarchy. .
The difference of their drinking was,
1. The church drinketh first, and tasteth of the cup
of wrath, as Christ said to the sons of Zebedee : ' Ye
shall drink of the cup whereof I drink, and be bap
tized with the baptism that I am baptized withal.'
They drink some of the uppermost of the cup.
2. God punished them for a time, but he took not
his mercy utterly from them. ,
The church have an end of their afflictions ; but the
next point declareth the severity of God against the
enemy nations. ¦
5. The duration, 'continually.' This sometimes
holdeth in temporal afflictions ; if God's curse be upon
Canaan, Israel shall have their land, and they shall:
have charge to root them out, and to destroy them

Ver. 15, 16]

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63

utterly. God remembereth what Amalek did to Is
rael : ' The Lord hath sworn, that he will have war
with Amalek from generation to generation.' ' The
face of the Lord is against them that do evil, to cut off
the remembrance of them from the earth.' These
carry their destruction about them : ' for evil shall
slay the wicked,' malum culpa ; the evil of sin that
infecteth them shall be malum puna, to punish and
torment them.
The reason hereof is, for where God once hateth,
he ever hateth. Hehath once said, ' I have hated Esau.'
Let the blessing of his father feed him with the fat of
the earth, let his habitation be in the rock, let his
neighbour nations make leagues and confederation
with him, let him have all the purchase of his sword
for a time, ' the right hand of God shall find him out,'
and not leave smiting him till he be utterly destroyed ;
so he is threatened before.
His very hidden things shall be sought out; the
decrees of God be like himself, ' without variableness
or shadow of change.'
God hath ever given great way to the intercessions
of his saints ; they have so far prevailed, that Abra
ham, praying for Sodom, gave over asking before God
gave over yielding to his petition.
God hath shewed much favour to evil places for some
few righteous persons' sakes that have been there.
But when he cometh to execute judgment once upon
a place, he saith three times in one chapter, Ezek.
xiv., ' Though Noah, Daniel, and Job were in that
place, they should deliver but their own souls by their
righteousness, but they should deliver neither son nor
daughter.' Therefore, the word of God is not sent in
the ministry of his servants to convert reprobates ;
that cannot be, they cannot be converted ; and if God
had revealed to us whom he hateth, we might save a
labour of preaching to them in hope of their conver
sion. But the use of preaching and prayer is, for
such as are already in the church, to ' confirm the
brethren,' and to build them up; further, for those
sheep which are without, to bring them to the fold ;
for Christ saith, he hath ' other sheep which are not
yetof his fold,' and them -he must bring to it.
And when you read of so many ' added to the
church,' it was not out of the number of reprobates,
but out of the number of God's chosen who were be
fore uncalled. This is a secret which God concealeth
within the closet of his oWri wisdom. ' The Lord
knoweth who are his.'

Let the elect of God rest in this : if the wicked of
the earth, that live in all kind of ungodliness, be in the
decree of his election, they cannot miscarry, though
they hold out as the thief did, till they come to the
cross to die. Therefore, let us despair of no man's
salvation amongst us.
But if the decree of God's hatred be settled upon
them, there is no hope ; for Christ, the remedy of
sin, undertaketh for no more than the Father hath
given to him. These, howsoever they prosper on earth
in things temporal, they have drank a draught of
deadly wine, that ever riseth up in them, and up-
braideth them, for God hath spoken it. Nulla pax
impio, there is no peace to the wicked ; but he is
like the raging of the unquiet sea, ever- foaming out
mire and dirt, for a reprobate man dare not trust God.
2. But if we come to the after-reckoning in the day
of judgment, there can be no end of the woe of them
whom God hateth; their worm of conscience never
dieth, their fire of torment never is quenched. There
have been some, whom St Augustine doth call miseri-
cordes illos* that have believed and affirmed, —
1. Some of them that the damned devils, and all
after some long time of sharp punishment, shall be re
ceived into favour ; these make hell but a purgatory.
2. Others say,f True, that they shall be damned
to everlasting pains : but donabit eas Deus precibus
et iniercessionibus sanctorum, suorum.
The illusion that deceiveth them is this : Non cre-
dendum est tunc amissuros sanctos viscera misercordia,
cum fuerint plenissima ac perfectissima sanctitatis : ut
qui tunc orabant pro inimicis, quando ipsi sine peccato '
non erant, tunc non orent pro supplicibus suis, quando
nullum caperint habere peccatum. And supposing that
the saints will pray to God for them, he inferreth,
An vero Deus tunc eos non exaudietj tot et tales filios
suos, quando in tanta eorum sanctitate, nullum inveniet
orationis impedimentum ?
This is further urged : for when we say the Scrip
ture doth tell us that God will everlastingly punish
the wicked ; and David saith, ' He will not suffer his
truth to fail ;' they answer, that all those threatenings
of Scripture are to be understood in veritateseveritatis,
in respect of the evil desert of the wicked, but not in
veritate miser ationis, for that must at last have honour
above all his works. r
Further, they plead : God hath never more plainly
and positively declared his will concerning the eternal
* De Civ. xxi. 17. t Cap. xviii.

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[Ver. 15, 16.

destruction of the reprobate, than he did by his pro
phet Jonah declare the destruction of Nineveh. It is
but forty days, and without any condition, Ninive de-
strueter. Except we allow mental reservation, men-
dacem nonpossumus dicere Deum, et tamen non factum
est. The truth was in this, pronunciavit eos dignos
hac pati. Their inference' is, Si tunc pepercit eis Deus
quando prophetam suum contristaturus erat parcendo ;
quanto magis tunc parcet miserabilius supplicantibus,
quando, ut parcat omnes sancti ejus orahunt ? They
add the saying of the apostle, ' God hath concluded
all under sin, that he might shew mercy unto all."
To the first, and therein to both, St Augustine doth
fully answer,* that if we deny everlasting death, we
may as well deny life everlasting ; for we have the
same ground for both, the same direct word of God.
Aut utrumque cum fine diuturnum, aut utrumque sine
fine perpetuum.
To the second, he denieth that which is presumed,
that the saints will pray for the damned. Here we
pray for all, because we know not who be elect, who
be reprobate. But when God hath revealed his will
concerning these, cessat oratio, praying ceaseth, and
the voice of the elect ia,' Fiat voluntas tua, thy will be
done. Yea, ' the saints shall judge the world then ;
and those bowels of human commiseration which they
had on earth are put off; they now hate where God
hateth, and judge where God judgeth, and rejoice
against them whom God condemneth.
And for the example of Nineveh, his answer is full
and sappy. Evertuntur peccatores duobus modis.
1. Sicut Sodomitos, ut pro peccatis suis homines puni-
antur. 2. Sicut Ninivita, ut ipsa horum peccata
panitendo destruantur; there was the mistake of Jonah,
for that was the city which God threatened and de
stroyed. Eversa est Ninive qua mala erat, et bona
adificata est, qua non erat.^ Stantibus mcenibus, per-
ditii moribus.
To the last argument, from the words of the apostle,
' He hath concluded all under sin, that he might have
mercy on all.' He bids them there read the whole
text; they shall there see quos omnes intelligit, nempe
eos omnes de quibus loquebatur, that is, both Jews and
Gentiles, not comprehending the whole of both, but
only vasa misericordia, in both the vessels of mercy;
and the very course of the text cleareth it to be so
meant. Therefore the revealed will of God hath settled this
* Cap. xxiii.

perpetuity of woe upon the ungodly : ' They shall
drink, and they shall, drink continually.'
The justice of this proceeding against the ungodly
is taken from the merit of sin, which, being committed
against an infinite majesty, must needs be also infinite.
Now, the person guilty being finite, cannot bear a pun
ishment infinite in the weight of it, and therefore it
must be infinite in durance, to eternity.
Again, the hater* of God repayeth vengeance which
is deserved, at least with the same measure wherewith
his love giveth rewards undeserved ; but the love of
God giveth eternal life, therefore the hatred of God
cannot give less than eternal death. This sheweth
you the reason of those earnest exhortations, ' to
work out your salvation,"" to ' make your calhng and
election sure.' He meaneth in your own faith, for so
long as a man liveth in fear of this eternal judgment,
and seeth no way to escape it, his soul is among lions,
even the roaring lion and all his whelps ; it is in the
keeping of the spirit of bondage. His sins He so heavy
upon him that he cannot look up.
2. The comfort implied and expressed.
1. He speaketh of the judgment on Israel as already
past and over : ' As ye have drunk.'
2. He calleth Jerusalem, though thus wasted and
made desolate, ' my holy mountain.'
3. He graciously revealeth to his church his just
revenge upon his enemies.
1. As ye have drunk; that is, whenas ye have drunk
of this cup of affliction, then God shall take it from
you ; which doth yield this comfortable doctrine.
Doct. That though the church of God do live for
a time under the cross, God will not leave it so for
ever. Afflictions are some part of that physic which God
doth minister to his church, to heal the sores and dis
eases thereof.
Timerias in Plutarch, seeing the people very dis
orderly, air.j l/3_a rbv fijj/iov aHW./iou p^gelav iyiiv i6,rm,
rj piyakov xaDag/iov. But physic is not given perpe
tually ; it ceaseth when the disease is removed. God
knoweth the use of the rod to be necessary for a time ;
so the church confesseth : Isa. xxvi. 9, ' Fpr when thy
judgments are in the earth, the inhabitants of the world
wiU learn righteousness.' When they have taken out
that lesson, God ceaseth to afflict.
God is sharp in these visitations. Job hath not
leisure to swaHow his spittle. Job vii. 19.
* Qu. 'hatred'?— Ed.

Ver. 15,16.]

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65

Yet he endureth but a while in his anger : Ps. xxx. 5,
' Weeping may abide for the evening, but joy cometh
in the morning.' ' For a little time have I forsaken
thee, but with great compassion will I gather thee : for
a moment in mine anger I hid my face from thee for
a little season, but with everlasting mercy have I com
passion on thee.'
1. The cause of God's favour eftsoons shining on
the church after affliction is to let them see that his
quarrel is not io the persons, but the sins, of men ;
for no sooner do men repent of their sins, but God also
repenteth of his judgments. He is a father, and a
tender father doth not love the smart, but seeketh the
amendment of his son ; and God himself, in the smiting
of his church, is first weary, and he complains first :
' Why should you be stricken any more ? Ye will re
volt more and more ; the whole head is sick, and the
whole heart faint. From the sole of the foot even to
the head, there is no soundness in it, but wounds, and
bruises, and putrefying sores,' &c. Thus God suffereth
in the passions of his children, and all our stripes ache
upon him. Yet he is a God that loveth not iniquity,
and therefore when he laid upon his dearly beloved
Son the iniquity of us all, the apostle said, 'He spared
not his own Son, but gave him unto death.'
2. He will not suffer his church to live always for
saken under the cross, in respect of his servants, and
that for four reasons.
(1.) Afflictions do work upon them so that it breedeth
in them contrition and sorrow for their sin ; and ' a
broken and contrite spirit God cannot refuse.' He
will not discourage the contrite and sorrowful, but will
have them to know that their groanings and sighs
come up even into his ears : ' He putteth all their
tears in his bottle.'
(2.) Afflictions do turn the children of God into
prayers and supplications, and he will not neglect
them that pray to him, that they may see the power
and virtue of prayer, that upon all occasions they may
prostrate their hearts before God in prayer.
God hath said of the just man, Ps. xci. 15, 'He
shall call upon me in trouble, and I will hear him ;
yea, I will be with him in trouble, I will deliver him
and glorify him.' Hosea v. 15, ' In their affliction they
shall seek me diligently.' In the house of bondage
he heard Israel : Exod. iii. 7, ' Then the Lord said, I
have surely seen the trouble of my people which are
in Egypt, and have heard their cry.' St James saith,
' If any man among you be afflicted, let him pray.' If

that were not our comfort when all remedies fail us,
we were most unhappy, for we can never be shut up
so but we may send our prayers from us to heaven,
to plead our cause in the name of Jesus Christ.
(3.) Sharp afflictions may be a strong temptation to
make the children of God doubt of the love of God.
It was not lawful for them in the judicial law to be
immoderate in correction.
A trespasser might have forty stripes given him, but
not more, lest if he should exceed and beat him above
these with many stripes, then thy brother should seem
vile unto thee, Deut. xxv. 3. God will not overdo in
his chastenings of his church, to prevent this danger,
lest his servant should think himself lost in the favour
of God. We see how David was put to it in this kind.
When his sore ran and ceased not, his soul refused
comfort ; yea, once he complained, ' My God, my God,
why hast thou forsaken me ? ' yea, he ' thought upon
God and was troubled.' Therefore, God doth carry
a favourable hand in his afflictions, to prevent the
despair of his children, for he knoweth whereof we be
made. (4.) Sharp afflictions may be an occasion to harden
the heart of man, and make him fall away from God to
sin ; and that reason is given by the holy psalmist :
Ps. cxxv. 2, ' For the rod of the wicked shall not .rest
upon the lot of the righteous, lest the righteous put
forth their hands to iniquity.'
Indeed, some that have been well taught, and do
understand well, and have lived in some measure of
good life, and walked conscionably, when God hath
tried them with wants, have fallen into snares, and
embraced temptations.
Magnum pauperies opprobrium, jubet quidvis et facere,
et pati, virtutisque viam deserit ardua. Shifts, frauds,
secret stealths, borrowings without means or hope of
repayment, &c.
The wise son of Jakeh prayed to God, Prov. xxx. 9,
' Give me no poverty, lest I be poor and steal, and take
the name of my God in vain.' Extremity of pain and
sickness and soreness is a great temptation ; two great
lights in the church of God were eclipsed by it : Job, the
example of patience, fell into bitter cursings of the day
of his birth ; so did holy Jeremiah, the Lord's prophet.
In these respects God is tender, and suffereth not his
chosen to be tempted above their strength, but doth
give issue to their temptations. Yet sometimes he
suffereth his elect to see their own weakness by some
fall, that when he putteth to his helping hand they
E

¦66

MARBURY ON OBADIAH.

[Ver. 15, 16.

may be more wary to keep a better watch upon their
hearts. 3. God doth not suffer his church to be forsaken
in afflictions, lest the enemies thereof should too much
insult over them. It is David's suit to God, ' Let
them not say, We have prevailed.' When Saul and
Jonathan were dead, David lamented them with great
lamentation : 2 Sam. i. 19, 20, ' The beauty of Israel
is slain upon the high places ; how are the mighty
fallen ! Tell it not in Gath, publish it not in the streets
•of Askelon, lest the daughters of the Philistines re
joice, lest the daughters ofthe uncircumcised triumph.'
Por this addeth to the ungodliness ofthe wicked ; they
-.grow proud upon it. ' Let not their wicked imagina
tion prosper, lest they grow too proud.'
4. The afflictions of the church, when they do grow
sharp and smarting, cause the ungodly of the earth to
blaspheme the name of God. It is not for nothing
that David doth pray so earnestly, Ps. cxliii. 11,
' Quicken me, 0 Lord, for thy name's sake ; for thy
righteousness' sake, bring my soul out of trouble.'
The ungodly Jews and Romans, standing by the
cross of Christ, did speak contemptibly of God, and
took his name in vain, in derision of his Son. It is the
manner of the ungodly to blaspheme, if once they pre
vail against the church ; then the God they serve is
thought unable to protect them, and the religion they
profess is scandalised for untruth.
These be great reasons why God doth not forsake
his church in affliction, but giveth them a heavenly
issue out of them.
This point teacheth its own use, for it serveth both to,
1, Inform ; 2, convince ; 3, exhort ; 4, rebuke.
1. Information. This is a sure and infallible rule,
that whom God once loveth he ever loveth ; as he saith,
' I will never leave thee nor forsake thee,' ' for the
gifts and calling of God are without repentance.' His
love is himself, and ' he cannot deny himself.' He hath
given us to his Son; and ' of them thou hast given me,'
saith he, ' I have lost none,' and 'no man can take
them out of my hand.' Rom. viii. 35, ' What shall
separate us from the love of God in Christ Jesus ?'
He nameth the greatest miseries of life : ' Shall tribu
lation, or distress, or persecution, or famine, or naked
ness, or peril, or sword ? Nay, in all these things we
are more than conquerors through him that loved us.'
The love of God to his church is a banner over it,
Cant. n. 4.
2. Conviction. This doctrine convinceth the hea

then, who deny that there is any providence, because
the best men drink deepest of the cup of affliction,
which maketh the profane say, 'It is in vain to serve
God ; and what profit is it that we have kept his ordi
nance, and that we have walked mournfully before the
Lord of hosts ? Mal. iii. 14. True, that they who
make conscience of their ways are despised, their soul
is filled with the scorn of the proud.
Ver 15, True, that ' they that work wickedness are
set up, and they that tempt God are delivered ;' but
the elect say, ' For thy sake we are killed all the day
long.' Yet the comfort that the just have in their
affliction doth assure that ' verily there is a reward for
the righteous, doubtless there is a God that judgeth
the earth.' And though for a time the wicked insult
over the just, the day will come when they shall see
their ruin.
3. Exhortation. This doth admonish us to trust in
the Lord, for he never faileth them that put their trust
in him. Trust is best expressed in a storm, when the
waves rage horribly, when the sorrows of death com
pass, and the floods go over our soul. In fair weather,
when health, and youth, and plenty, and power, and
pleasure, make a calm in our life, and we have the
desire of our hearts, it is no trial of us to say, ' Surely
God is good to Israel.' But in the furnace seven times
heated, in the den of lions, in the belly of the whale,
in the valley of the shadow of death, they that then
trust in the Lord, they declare their faith more than
victorious. In sickness, and smart, and pains of the
body, in want and misery, those that then say to God,
Thou art my rock and my fortress, my stronghold, and
the God of my salvation : though thou kill me I wiU
trust in thee, — these are more than conquerors by
faith, for they do not only conquer fear and all the
temptations to despair, but they do advance instead
thereof joy in the Holy Ghost, rejoicing in tribulations,
and giving thanks to God for all their sorrows.
(2.) This teacheth us patience, for 'tribulation
bringeth forth patience,' and patience must have a per
fect work to hold out to the end. ' By our patience we
possess our souls,' for the impatient man is not his own
man. Impatience is like drunkenness ; it so staggereth
our reason and drowneth our understanding in the de
luge of passion and perturbation, that our tongue
speaketh, our heart thinketh, our hand worketh things
that in the next calm we have cause to repent.
(3.) Affliction is cos orationis, the whetstone of
prayer, it turneth us>il into prayer, as I have taught,

Ver. 15, 16.]

MARBURY ON OBADIAH.

67

and maketh us call upon him who is Deus liberator,
God our deliverer.
(4.) Affliction is cos obedientia, the whetstone of
obedience ; so ' now I keep thy commandments,' saith
David, quia bonum est me affligi, because it is good
for me to have been afflicted ; I have gotten that good
by it.
(5.) It teacheth us commiseration of the sorrows
of our brethren, and filleth us with comforts, where
with we comfort them, according as we have received
comfort ourselves in our sorrows. So, when we visit
one another in sickness, if we have had either some
other or some like pains ourselves, we tell them how
we found ease ; so the apostle saith, 2 Cor. i. 2-5,
' Blessed be God, even the Father of our Lord Jesus
Christ, the Father of mercy, and God of comfort,
who comforteth us in all tribulations, that we may be
able to comfort them which are in any trouble, by the
comfort wherewith we ourselves are comforted of God.'
For as the sufferings of Christ abound in us, so our
consolation also aboundeth by Christ.
4." Rebuke. This doctrine chideth those that can
receive good at the hands of God, and not evil ; who
upon every affliction fall out with God, and murmur
at his visitations, and doubt of his favour, as if tem
poral ease and prosperity were the measure of his
love. There is a root of bitterness in us, and the best of
God's saints have declared themselves to be but men
in this trial. Afflictions are too strong for us ; we
cannot well endure pain, we cry to our chirurgeon,
Tolle quia urit, take it away, it paineth me, the plaster
paineth us ; he telleth us, Non tollam quia sanat, I
will not, because I would cure you ; we see that this
pain is soon over : God continueth but a while in his
anger. This is the only purgatory ofthe elect, and this
fire is but for our dross, and this medicine is but for
our disease.
2. He calleth Jerusalem, though thus wasted and
overthrown, ' my holy mountain.' David saith, ' he
loved the gates of Sion more than all the habitations
of Jacob.' God said of it, ' Here will I dwell, for I
have a deHght therein.' The former doctrine declareth
that God did not mean to cast off his people for ever,
and the next words, ver. 17, promise restoration.
Two things had met on this mountain, to corrupt it
and unsanctify it.
1. The grievous and crying sins of the people of
God, provoking wrath.

2. The barbarous cruelty of the enemies of the
church, executing wrath.
These made no difference between holy and unholy,
but first robbed and pillaged the sanctuary, and carried
away the treasures and utensils, the ornaments of the
temple, and all that might yield them any profit, and
then put fire to that admirable pile of the curiousest
structure for art and cost that ever the bright eye of
heaven looked upon.
I cannot but stay your thoughts upon the way, to
consider with me what desolations sin may make upon
the earth.
Here is blood spilt in Jerusalem, the holy city ; no
respect of the grey hairs, no compassion of the fairest
virgins, no tenderness either to new-born or unborn
children. Here is deportation of others in numerous
multitudes into captivity, to become vassals to the
proud conqueror the Assyrian monarch. Here is
the city of God demolished, the very ring and
jewel of the world ; the psalmist calleth it, ' The joy
of the whole earth.' Here is the temple, the rich
diamond of that ring, the place wherein God was
served, and offerings were burnt therein to his name,
that now made an holocaust and burnt-offering itself,
and sending forth lambentes sidera flammas, flames
ascending to the stars ; the specious spacious courts
of that house, God's own enclosure, and all the holy
mountain, the glebe-land of the church, laid common ;
the land emptied of her native inhabitants, save some
few reserved to be the drudges of the Chaldeans, to
plough their grounds and to dress their vines. Beloved,
a greater example of the provocation of sin, or the
execution of justice, no time, not all the books of time,
have ever shewed.
And what shall we say ? Hath sin lost the sting that
it had wont to carry ; or hath God lost his feeling, that
we should equal that city in sins, and not expect equal
vengeance ? Every man shuns it, to be a prophet of
ill news, and men had rather exhort than correct. If
we come with the rod which Paul threatened, we may
chance handsel it ourselves. Sinners be too bold to
be under the check of God's ministers ; but there is
one aloft that saith, ' But I will reprove thee, and
set in order before thee the things that thou hast done.'
The comfort yet is, that this mountain of Sion,
though thus punished, is called God's mountain still ;
God vouchsafeth to own it, and call it his. The
enemies thereof have gotten the possession of it, yet
God will not lose the right of his inheritance there,

68

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[Ver. 15, 16.

for he meaneth to build up again what the enemy hath
destroyed, and return again those whom the enemy
hath carried away captives ; as the next section de
clares fully.
Let the brethren of schism and separation lay this
to heart, who fall from the communion of the church
of England, pretending the great corruptions that be,
some in the doctrine, but most in the discipline. thereof.
Is Sion the mountain of the Lord still, although both
sin and vengeance have left it desolate ? Did Christ
call the temple his Father's house, when the ungodly
profaners of it had made it a den of thieves ? I dare
"not say now, though that mountain of the Lord, and
the place where God's honour did sometimes dwell,
and wherein God took delight, hath almost endured
sixteen hundred years' desolation, and is now the cage
of unclean birds, inhabited by Turks and Saracens,
and for the profit of both, -by popish idolaters, which
make prize of pilgrims resorting to visit the places
sometimes hallowed by the presence of Christ and his
mother, and his holy servants ; I dare not say that
God hath lost his interest therein, or resigned all his
right thereto. Nullum tempus occurrit regi.
I remember the prophecy of Zechariah, chap. xiv.
7, 8 : ' But it shall be one day which shall be known
to the Lord, nor day, nor night : but it shall come to
pass, that at evening time it shall be light. And it
shall be in that day, that living waters shall go out
from Jerusalem.' A prophecy not yet fulfilled, for
though interpreters do commonly attribute this to the
coming of Christ in the flesh, and the light of the
gospel, beginning at Jerusalem and shining over all
the world, the words of the text do directly confute
that exposition, for this prophecy is determined to the
evening-time, that is, to the latter end of the world,
and Christ came in the fulness of time. And at the
coming of Christ in the desh it was not as here is
said, ' nor day, nor night,' for then lux magna orta
est, the Sun of righteousness arose in our hemisphere,
the very night was lighted to the shepherds with an
extraordinary clarity ; and such a light shone in
Jerusalem as not only lighted them, but it was a Hght
to lighten the Gentiles ; it shone to the east upon the
Magi there, and all the ends of the world soon saw
the salvation of their God.
Therefore I conclude that this prophecy is to be
fulfilled towards the end of" the world, when God shall
call again his people from far, and his dispersed from
the ends of the earth. When the fulness of the

Gentiles is come in, then shall God call again his
people, and 'remember the oath that he sware unto
Abraham, and the sure mercies of David.' Then
shall he set his name again in Jerusalem, and displant
the intruders upon his possession, and settle his habi
tation once again upon the holy mountain, at the end
of the world.
Yet I do not affirm that there shall be again a
commonwealth of the Jews, or a distinction of tribes,
as heretofore ; that wall of partition is taken down, and
the bond of Christian religion shall be the bond of
peace, and God hath said it.
Tros Tyriusve mihi nullo discrimine agetur.
Both Jew and Gentile, all shall be alike.
But God hath laid such claim to this mountain, and
professed so much love to it, that I dare not believe
that he can forget it for ever ; but that when the time,
the appointed time, shall come, he will have mercy
upon Sion, and will pity the ruins and dust thereof.
But when here Sion is called mons sanctus meus, ' my
holy mountain,' here is a quare, how any place can be
called holy, and what kind of holiness it is, which is
ascribed to any place.
Surely if it be sanctus quia meus, what place is it
where God is not ? He is in the valley of the shadow
of death ; he is present over men in the nethermost
hell. But God is said to sanctify some places here on
earth, because he is present there ; —
1. Secundum specialem curam, in respect of his special ,
care and protection.
2. Secundum specialem cultum, in respect of his
special worship.
Jerusalem was the place which God took into his
special protection, and where he placed his special
worship ; for ' the Lord God was well known in Sion ;
at Salem was his tabernacle, and his dwelling in Sion.'
1. And for the special care that he had of that place :
' He loved the gates of Sion more,' &c.
And ' though the earth was the Lord's, and all that
therein is, yet of Sion he said, Here do I dwell : I have
a delight herein.'
And this spiritudlis cura, spiritual care, so sanctified J
that place, that when Israel had polluted the worship of
God, and heathen came in upon God's inheritance,
and defiled his sanctuary, yet ceased not that place to ;
be holy, not by any inherent holiness, as the Roman
church suggesteth, but only secundum specialem curam,

Ver. 15, 16.]

MARBURY ON OBADIAH.

69

because it was not yet out of God's special protection ;
and only'thus it is holy at this day.
2. Propter specialem cultum, for his special worship.
When any place is dedicated to God's worship, and
separate from common use, it is an holy place, and
God vouchsafeth there specialem prasentiam, a special
presence. For I am not of Mr Calvin's mind, who saith,
Ternpla non sunt propria Dei habitacula, unde aurem
propius admoveat. For God hath a special interest in
those places which are separate to his special worship,
and the very place is fearful to them that have any
sense of religion ; and as Damascene saith, plus parti-
cipat gratia et operationis Dei, they partake more of the
powerful operation of God. For why is heaven the
throne of God more than the earth, but because God
doth there more express his glory than he doth here ?
And for the interest that God hath in those conse
crated places, consider God's challenge in my text.
Sion, though in the hand of the Chaldeans, is the mount
of God.
Churches and lands once given to God, do remain
his for ever ; for unless God shall manifestly reveal
his resignation to man, what man on earth hath any
assignment from him of his right ? Beloved, we have
power to give to God of his own, but we have no power
on earth for revocation ; when it is once sacred, and God
hath enclosed it, no man can lay it common. But the
fat of the church hath set so many of all degrees in
this land to that growth and strength that this doctrine
is a paradox, and we are but laughed at when we plead
the right of God to things sacred. For if sacrilege be
a sin, what rank of men in this or our neighbour king
dom doth not Hve in sin and by sin ?
The mount of Sion is challenged here to be the holy
mountain of God, in whose hand soever the possession
thereof be, and all that invade the right of God in
things sacred shall hear him complain, ' Ye have robbed
me ;' and though theymakeit strange, and ask, ' Wherein
have we robbed thee ?' Solomon will tell them, Prov.
xx. 25, ' It is a snare for a man to devour that which
is sanctified, and after the vows to inquire.'
3. It is a great favour of God to his church to reveal
to them his will concerning both their own short pun
ishment and the long affliction of their enemies.
For themselves, they shall see in this revelation that
God will not give them over utterly ; and affliction doth
never shew intolerable when we can look beyond it, and
see fair weather after it. This had need be preached to
the church of God, to keep them from fainting in their

patience and falling into sin. David confessed, Ps.
xxvii. 13, ' I had fainted unless I had believed to see
the goodness of the Lord in the land of the living.'
The prophet having given us his own example, doth
also give us his good counsel : ver. 14, ' Wait on the
Lord, be of good courage, and he shall strengthen thy
heart : wait, I say, on the Lord.'
You see the use of this doctrine is to put mettle into
us, that we be not cast down with the present sense of
God's judgments, but that we courageously do bear
them, and patiently expect our deliverance from them.
Of this before.
2. It is a comfort and joy to the church to know
that God will execute their judgments upon their
enemies, and pass the cup of his wrath from them to
those that hate them.
1. Because it stoppeth the way to an high and
grievous sin, which is murmuring against God. Let
every man suspect himself for this, for God's own
Israel did often fall this way ; but when God revealeth
to us his purpose, we cannot find fault ; though we feel
where judgment beginneth, we know where it shall end.
2. It allayeth all thoughts of revenge on them that
trouble and persecute us, for to what purpose should
we fret ourselves at the instruments of God's vengeance,
when we know the end of these men, how ' God hath
set them in slippery places,' and that he will take the
matter into his own hand to revenge it ?
And this is a necessary doctrine for us, because the
pursuit of private revenge is one of the crying sins of
the time. We have poor men, that, to molest a neigh
bour, will swear the peace against them to put them in
bonds, when it is to be feared that it is rather revenge
than fear that makes them swear ; and this upon a little
cooling of blood appears clearly. *
Just laws are made to do men right against wrongs.
We must go to judges as children to their father, to
seek justice in charity, not in the spirit of revenge.
God hath declared himself to be Deus idtionum, a God
of revenge, and hath promised to judge our cause. Let
us commit the matter to him, and give our souls rest,
possessing them with patience.
Israel shall see their cup, that they have but tasted,
drunk up, and swallowed down of their enemies : the
mouth of the Lord hath spoken it. Ps. xcii. 11,' Mine
eye shall see my desire upon mine enemies.' David
maketh this use of this point, Ps. xli. 12, ' By this I
know that thou favourest me, because mine enemy doth
not triumph over me.' But it is a good sign of God's

70

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[Ver. 17.

love to his church, that he suffereth not the ungodly
to insult over them.
And for the enemies of the church, they may have
victory, they cannot have a triumph ; for the cup of
wrath is no sooner taken from the church, but it is
presently given to her enemies to pledge them, as the
prophet saith, ' When thou hast done spoiling, thou
shalt be spoiled ;' the drink shall not pall in the cup.
You see that David made that use of the fall and pun
ishment of his enemy, only to rejoice in the Lord and
his favour, and not to insult over his enemy ; for the
wise man adviseth, Prov. xxiv. 17, 18, ' Rejoice not
when thine enemy faileth, and let not thine heart be
glad when he stumbleth ; lest the Lord see it, and
it displease him, and he turn away his wrath from him.'
Thy patience doth heap coals of fire on the head of
thine enemy, and thy favourable forbearance of him in
triumphing over him, holdeth the cup still to his mouth.
We cannot do our enemy a greater pleasure than to be
glad at his afflictions, for God seeth it, and abateth his
displeasure against him ; but we may rejoice safely and
boldly in the love and favour of God to us.

Ver. 17. But upon mount Sion shall be deliverance,
and there shall be holiness ; and the house of Jacob shall
possess their possessions.
The second part of the prophecy, containing the com
fort of the church against all her enemies, ad finem
capitis, to the end of the chapter.
1. A promise of restitution of them to their own,
ver 17.
2. Of victory against their enemies, ver. 18-20.
3. The means ordained for this, ver. 21.
1. Of their restitution of their own.
Mount Sion literally doth signify the seed of Jacob,
the whole nation of the Jeys, taking name from the
most eminent part of their kingdom, as mount Sion*
denoteth Esau and his issue. This shall be delivered
from the captivity of Babylon ; that is the deliverance
here promised.
And the holiness here mentioned is the renewing of
the people, by repentance and new obedience, to the
pure worship of God, and then the house of Jacob shaU
recover the possessions which the army of the Chal
deans took from them.
AHegorically and typically this prophecy doth fore
tell the deliverance of the church from aU the enemies
Qu. ' Seir ' ?— Ed.

thereof in the end of the world, which shall be per
formed by the Spirit of sanctification fitting them to
the same.
That the church shall not alway be under the rod of
correction, we have formerly declared.
1. The point now considerable is, what our God re-
quireth of us, even holiness.
2. That God performeth his mercy of deliverance
first, that after he may sanctify us to himself.
1. That God requireth holiness of us : Micah vi. 8,
' He hath shewed thee, 0 man, what is good, and what
the Lord requireth of thee : surely to do justice, and to
love mercy, and to humble thyself to walk with thy
God.' This is holiness. This is no earthly wisdom,
which is ' carnal, sensual, and devilish ;' it is ' the wis
dom which is from above,' and therefore, ' He hath
shewed thee, 0 man.'
Holiness is not learned in the school of nature, nor
to be seen by the light of reason ; it is the inward
light of the Spirit of God that enlighteneth our dark
ness, which openeth to man the way of good Hfe, not
moral and civil only, but religious and spiritual, which
teacheth justice mingled with mercy, both built upon
a good foundation of humility ; and these not as before
men, but as in a walk with God himself.
For such as these God keepeth a book of remem
brance, as the prophet saith : Mal. iii. 16, ' Then they
that feared the Lord spake often one to another : and
the Lord hearkened, and heard it ; and a book of
remembrance was written before him for them that
feared the Lord, and that thought upon his name.
And they shall be mine, saith the Lord, in that day
when I make up my jewels (or special treasure) ; and
I will spare them, as a man spareth his own son that
serveth him.' What can a man desire more of God,
than to be esteemed amongst his jewels and precious
treasure ? Such are the holy ; and what trouble can
it be to them to be despised of the world, and cast
out of them, when God shall take them in as his jewels
and treasure ? God himself giveth holiness in pre
cept, and giveth the reason in that injunction : ' Be
ye holy, for I am holy,' 1 Peter i. 16, ex Lev. xxi. 44.
And St John saith, 1 John iii. 3, ' That every man
that hath hope of eternal life purifieth himself, even
as he is pure.' So that God's holiness is the motive
that must induce us, and the precedent and pattern
that must conduce us, to holiness.
1. The motive, because, he being holy, nothing un
godly and unclean may approach him ; therefore' all

Ver. 17.]

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71

the legal purifications and sanctifyings of the people,
before any special worship and service of God, were
types of that holiness which must fit us for God's ser
vice, because ' without holiness no man shall see God.'
Again, because the favours which we desire from God
be holy, and Christ saith, Nolite dare quod sanctum
est canibus, give not that which is holy to dogs ; surely
he will not do so himself.
2. It must be our pattern and example, because
holiness is never accepted but where it hath three pro
perties, as it hath in God.
(1.) That it be sincere, and not in hypocrisy. There
is a sin of hypocrites, and there is a portion with hypo
crites. False holiness is like counterfeit gold, it will
not go for pay ; it is high treason against God to
counterfeit his image and superscription, for holiness
is the image of our God stamped in us in our crea
tion, therefore hell is called the portion of hypocrites.
(2.) That it be total : holiness in the face, and out
ward gesture proceeding from holiness in the heart
and inward affections ; hoHness of the tongue, that
it speak not lewdly, falsely, or profanely ; holiness of
operation, that we do nothing but what becometh the
saints of God ; holiness at church, and holiness at
home ; holiness in our private conversations, and in
our private retirings, that is, in the whole man, in the
whole time of his life, and in all places.
(3.) That it be guided with knowledge ; for the igno
rant holiness of the church of Rome, which is implicit,
and knoweth not what it doth, is the sacrifice of fools ;
like the Athenians' worship, directed to an unknown god.
This is the way to come again to our own posses
sions, and to cast out that strong man armed, that
hath led us into captivity ; this is the old way and the
good way to the new Jerusalem. ' Many walk, of
whom I have told you often, and now tell you weep
ing, they be enemies ofthe cross of Christ, whose end
is damnation, whose belly is their god, and whose de
light is in their shame, which mind earthly things.'
But our conversation must be in heaven; an holy
conversation is an heavenly conversation, and maketh
heaven upon earth. ' And if we be risen with Christ,'
to this conversation, ' then we seek those things which
are above, and not those things which are beneath.'
It must, therefore, be our care to look to those things
which hinder hoHness, and to keep good watch upon
our Ufe, that none of those things do corrupt us.
These are, as the apostle doth enumerate them :
1. The lusts ofthe flesh.

2. The lust of the eye.
3. The pride of life.
1. Carnal desires do make us unholy; not only for
nication and adultery, which do make the members of
Christ the members of an harlot, of which sin the
apostle saith, that ' adulterers and fornicators God
will judge,' but carnality also in our affections, la
bouring more for the body than for the soul, for the-
flesh, to fulfil the lusts thereof ; studying meat and
drink for the belly, stuff and fashions for the garments,.
more than to please God in the exercise of religion,.
and duties of charity and piety ; carnality also in the
very service of God, of which the apostle also speaketh ;
for while ' one saith, I am of Paul, another I am of
Apollos, are ye not carnal ?' For the truth of God
and the wisdom of God, is valued, not in itself, but in
respect of persons. And so those that be the greatest
pretenders to holiness, that pretend most of the Spirit,
unawares do serve the flesh ; and are men in religion-
carnal, yet think they do God good service.
2. The lust of the eye is another great enemy to-
holiness, for that coveteth an evil covetousness. How
easily is flesh and blood carried away from God with
the wings of worldly desires ! I would I were as well
housed, as well placed, as well landed, as well friended,
as well moneyed, as such and such are. Who wisheth,.
I would I were as holy as the prophets and apostles
were ? When we must needs die, Balaam would
wish his latter end like theirs.
3. The pride of life, affecting place and court above
others, trim and rich bravery beyond others, power
and authority over others, these things do corrupt
religion, and make us unholy; and all these things do-
perish in the use of them.
There be two things which make the Hfe of man
proof against these darts of Satan.
1. Godliness, that fixeth our hearts on God, and
fasteneth our trust on him, which giveth us assurance
that we shall never want things sufficient for us ;. and
therefore fear not. to lose by it, if we bestow our time,
and strength, and means in his service.
2. Contentedness, which respecteth rather a supply
of wants, than a fulness to look upon, considering that
of all that we have in possession, no more is truly ours
than what serveth for use, and that is little ; and see
ing we brought nothing with us, and we leave all, but
what our wants have spent, behind us, let a little con
tent us, lest much do distract us from the service of
our God, or corrupt our holiness.

72

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[Ver. 17.

2. This teacheth to embrace all the good means by
which holiness may be preserved and increased in us ;
that is,
1. Diligent hearing the word of God, upon which
must attend, 1, private meditation ; 2, conference.
This is not the service of God itself, but a candle
lighting us the way to the worship of God. David
saith, Verbum tuum lucerna pedibus meis, thy word is
a lantern to my feet. And they are much deceived,
that think they have sanctified a Sabbath to the Lord
if they have only heard sermons, and meditated, and
conferred on them. That is neither opus diei, nor opus
loci, the work of the day nor place. All this is but
receiving from God. The worship of God must have
somewhat from us to God, to which preaching doth
direct us ; therefore we must add,
2. Our worship of God, which chiefly doth consist
in, 1, thanksgiving ; 2, prayer.
Thanks for the graces already bestowed, prayer for
the continuance and increase of them. This is the
worship which is immediately directed by Christ to
himself, and for himself only, that is, for his glory.
And in this the Holy Ghost helpeth our infirmities, for
being the greatest duty of Christian worship, we can
not, without great help, perform it; and great help we
have, the whole Trinity joining with us : the Holy
Ghost, in conceiving and uttering our prayers, and
putting life into them ; the Son, in carrying them up
to the Father ; and the Father, in receiving of them.
' Pray continually ;' ' in all things give thanks.'
2. God performeth this mercy of deliverance to his
church first, and then there shall be holiness. God
is ever beforehand, and he would have us know that
our holiness is rather a fruit and effect of his deliver
ance than a cause of it, procuring or meriting it. And
so the Lord's deliverance of us is a free as well as a
full favour, it is no wages for our work, as the church
•of Rome doth not only erroneously but blasphemously
teach. So doth Zachariah confess : Ut liberati a manibus
inimicorum serviamus ei, that being delivered from the
hands of our enemies, &e. ; not ut servientes liberemur,
not that serving we should be delivered, ut liberandi*
serviamus, but he doth all his favours for us to win us
to his service.
The church of God was punished for not serving
of him as it should, and now it is restored to her
* Qu. ' liber ati' t — Ed.

own possessions, that it may serve him hereafter in
holiness. ,
1. It is an excellent use that we make ofthe good
favours of God, when they make us the more holy and
the more careful to serve him : Rom. vi. 22, ' But
now, being made free from sin, and become servants
to God, ye have your fruit unto holiness, and the end
everlasting.' 1, Delivered and made free from sin ;
2, then our fruit unto holiness ; 3, and then ever
lasting life.
1. This deliverance, a motive to holiness.
2. This holiness, a fruit of our deliverance.
3. This everlasting life, a reward of our holiness.
It is a great sign that God is not with us when his
favours do corrupt us, as when our knowledge doth
beget in us spiritual pride, and our riches and tem
poral preferments bring forth <carnal pride ; when the
many affairs of the world do make us neglect the
church service, or break God's Sabbath, which ought
to be religiously consecrated to God's worship ; and
when any temporal happiness doth work in us any
relaxation of the service of God, for the true sancti
fication of all these doth consist in this, that we do
make them motives and provocations to holiness.
2. This doth make holiness our chiefest study and
care, because God, in the promise of restoring Israel
to his possessions, doth not say, Then shall be outward
peace, and prosperity, and wealth, and ease, but then
there shall be holiness, as the proper fruit of God's
favours ; for peace, and health, and plenty may be
lost again, but holiness cannot be lost, because that is
a work of the Holy Ghost in us which cannot perish,
for that Spirit shall abide in the church for ever.
This doth also shew whereby we may settle our
possessions to us ; namely, by embracing of holiness ;
for the enemy hath no power against us, so long as we
be holy, and when Israel shall see that their unholi-
ness was their sin, God restoring them, they shall
make conscience of sinning any more, lest some worse
judgments overtake them. For God doth promise to
restore religion, and his holy worship, which is the
only safety of his people, which, whilst they formerly
corrupted, they brought upon themselves deportation,
ruin upon their city, and fire upon the sanctuary of
God. You see all the earnestness of holy Scripture to per
suade us to holiness doth aim at our own safety, and
God for our own good persuadeth it ; for what good
will our holiness do him ? or what do we hurt him, if

Ver. 18-20.]

MARBURY ON OBADIAH.

73

we be unrighteous ? Our well-doing extendeth not
to him, to add any thing to him ; our ill-doing is
no prejudice to him : the benefit of our hoHness re-
doundeth to ourselves, and the word, that teacheth it,
is given to profit us withal. God give us all grace
to make a right and profitable use thereof to his glory.
Amen.

Ver. 18—20. And the house of Jacob shall be a fire,
and the house of Joseph aflame, and the house of Esau
for stubble, and they shall kindle in them, and devour
them ; and there shall not be any remaining of the house
of Esau, for the Lord hath spoken it. And they of the
south shall possess the mount of Esau, and they of the
plain, the Philistines : and they shall possess the fields
of Ephraim, and the fields of Samaria ; and Benjamin
shall possess Gilead. And the captivity of this host of
the children of Israel shall possess that of the Canaan
ites, even unto Zarephath ; and the captivity of Jerusa
lem, which is in Sepharad, shall possess the cities of the
south. 2. Their victories.
These are expressed two ways :
1. In the conquest of their enemies.
2. In the dilatation of their kingdom, by taking in
their possessions.
The kingdom of Israel, in Jeroboam's time, was
divided into two kingdoms, Judah and Israel, and the
kingdom of Judah is here caUed the house of Jacob ;
the kingdom of Israel is caUed the house of Joseph,
and these two are promised this victory.
There were also two captivities.
The Israelites were carried away captives by Shal-
manezer, Judah by Nebuchadnezzar. God promiseth
that fire shall go out from those, to consume Esau
utterly, till there be none of them remaining.
He promiseth them also victory over the Philistines,
their ancient enemies, so that Ephraim's portion shall
come again to them, and Samaria, wherein the king
of Assyria having removed the inhabitants thereof,
and led them captives into his land, and settled Assy
rians in the possessions of their land, that shall be
recovered from them. And Benjamin, confining upon
enemies, should have quiet possession of Gilead. This
victory, with the extent of their kingdoms here pro
mised, doth shew, that the people after their return
Bhall have more room, more glory and power, than
they had before their deportation.

From whence these comfortable doctrines do arise :
1. That the afflictions of the church do turn to their
greater good.
2. That God punisheth the enemies of his church,
even by those against whom they have prevailed.
3. That the church hath good warrant to settle
their faith in this assurance, ' for the Lord hath
spoken it.'
1. The afflictions of the church turn to their greater
good. And here a double benefit is expressed :
(1.) Spiritual good ; he will endue them with holi
ness. (2.) A temporal. [1.] Of restitution ; [2.] Of di
latation. (1.) Of the spiritual good. So David said, ' It is
good for me that I was afflicted, for now I learn thy
statutes.' Afflictions have their good uses ; for though
afflictions for the time seem grievous in the bearing
thereof, yet they serve,
1. To take down the heart, and to humble men
under the mighty hand of God ; for the afflicted man
cannot but, like the mariners in the ship with Jonah,
being in a storm, search for whose sake the storm
ariseth. When Manasseh was Carried captive into
Babel, and there put in chains, he soon found where
the fault was, and he fell to confession and prayers,
humiliavit se valde, 2 Chron. xxxiii. 12. The church
of God under the cross said, Lam. iii. 4, ' Let us
search and try our ways, and turn to the Lord.' In
health, liberty, plenty, ease, we find something else
to do ; we have no leisure to search our ways ; there
fore God layeth his rod upon us ; and when the smart
of affliction doth make us weary of the world, and
putteth us out of the way of our delights, then we can
consider, and try our hearts within us, and our ways
without us : as Peter, when he begins to sink, can
cry for help ; and the disciples in a storm will awake
their Master. The heart must be first broken, and
our stout stomach taken down, before we can enjoy
the sweet fruits of liberty. ' Behold, his soul, which is
lifted up, is not upright in him,' Hab. ii. 4. Proud
persons have crooked souls ; they do not look up, but
like the woman that had the spirit of infirmity, they
are bent to the earth, to see how many they can over
take. But sickness, disgrace, imprisonment, will
make our bulls of Bashan as tame as lambs, and then
a poor man's tale may be heard.
We have seen examples of great faUs in our time ;

74

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[Ver. 18-20.

and in them that stand now, and look up where they
did sit, it is as easy a matter ,to behold as great a
change of their hearts, as of their fortunes. Truly, so
do men rise or fall indeed, as their heart riseth or
faileth ; for an humble man keeps the same posture
always ; he knows how to abound and how to want,
and no prosperity can soar him up higher, no adver
sity can cast him lower than his pitch, for his heart is
not exalted.
2. Afflictions do serve to breed in us a conscience
and fear of sin, when we see what smart it bringeth ;
as here, it turned Israel out of house and home ; it
fired their city, and their holy temple, and carried
them away captives to a strange land, and fed them
with the bitter bread of banishment. It filled their
souls with the despite of the wicked, and the reproach
of the proud. This affliction saith unto them, ' Sin
no more, lest some worse thing fall upon thee.' But
who makes that use of sickness, imprisonment, dis
grace, to cast it upon the merit of his sin ? That
maketh the hand of God so heavy upon us, and that
returneth judgment so often to us. But here Israel
is brought to holiness by it, and let us mistrust our
selves that we stand not in a state of grace with God,
except our afflictions do mend us, and bring us to re
pentance of our sins, and to holiness of life.
3. Afflictions do bring us to an awe and reverence
of the worship of God, for they do declare God to be
just, and not to be dallied with ; he is whetting his
sword whilst we are in our sins ; he is bending his
bow, and preparing instruments of vengeance. He is
still turning over the book of remembrance, wherein
all our sins are recorded, and perusing the inventory
of his graces, which we have received in vain, and of
his gifts which we have abused, of his talents which
we have misemployed, teaching us to fear him, and to
fear all our ways before hirn. So David will be wiser
hereafter : ' Against thee only have I sinned, and done
this evil in thy sight.'
These three, humility, conscience of sin, and of the
majesty of God, will bring us to holiness of life, which
is the way of peace, and it is good for Israel to be
afflicted, to come to this.
(2.) The church here was the better for this afflic
tion that they sustained, even in their temporal
estate. [1.] In the restitution of their possessions ; for it
is a rule of truth, though it shew a very great imper
fection in our judgment, as great corruption in our

affections, carendo magis quam fruendo, by waiting*
rather than by enjoying, we come to know the true
worth of God's favours ; and that carendo, by want
ing, not so much in an ante-want as in a post-want.
In an ante-want, when we rise from poverty to
wealth, from baseness to honour, from labour to ease ;
commonly, as our good, so our blood ariseth ; and it .
is a great grace of God if the rising of our fortunes be
not the sinking and falling of our faith and obedience
to God ; for many in low estate have been humble
whose pride in high estate have been importable,
many in poverty have had tender hearts who in wealth
have turned great oppressors of their brethren, and
many in labour have been content with a little who in
ease have grown resty and idle.
But in a post-want, when men fall from wealth to
poverty, from honour to the dust, from ease to labour,
then they can look back and recount the sweetness of
these outward favours. Holy Job hath two whole
chapters. In one he confesseth his former estate, the
fulness, and the power, and the ease, and the glory
thereof ; he begins it with an optative : ' Oh that I
were as in months past, as in the days when God pre
served me ; when his candle shined upon my head,
when by his light I walked through darkness, as I was
in the days of my youth,' Job xxix.
Few of us in health do feel the favour of God to us
therein, few in wealth do taste the sweetness of God's
open and giving hand, few content with their portion ;
but in sickness, every little mitigation of our pain is
sweet, and we are ready to fall on our knees before
God to thank him for it ; in poverty, every alms given
to us thankfully received ; and then, if we were as in
months past, how much better would we use wealth.
For Job in the next chapter doth feel the change, and
findeth bitterness in it ; and he endeth that chapter,
' My harp is turned into mourning, and my organs
into the voice of them that weep,' Job xxx.
Therefore, when we once come to want that which
we have formerly possessed, we whose ambitious de
sires gave us no rest, either to be thankful for that we
had, or content with it, would desire no more than to
be as in some months before, that God would but
light that "candle again, and restore us to what we
have lost.
As in the spiritual state of the soul, David, that
neglected the day of his salvation, which God gave
him before his fall, and sold it for a little carnal plea-
* Qu. ' wanting ' ? — Ed.

Ver. 18-20.]

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75

sure, when he came again to himself, he only prays,
' Restore to me the joy of thy salvation.' And the
church, revolting from God, remembereth herself, and
saith, Hosea ii. 7, ' I will go and return to my first
husband, for then was it better with me than now.'
Therefore it is a great favour of God to his people
to restore them their own possessions again, that they
may be as in years past ; for now they, having wanted
them, do better know the favour of God than they did
before in the use of them. They would have esteemed it
a greater favour in their captivity to have had but some
ease of their burdens, some liberty to have eaten the
fruits of their labours. In great miseries, every little
breathing of ease is sweet and comfortable, but here
is a full restitution of them to their former posses
sions promised.
[2.] But here is much more promised, even dilata
tion of their borders ; they shall have more than they
had ; they may call their place Rehoboth, as Isaac
called the well when he had room to dig in, Gen.
xxvi. 21.
The Lord hath an open and a filling hand even in
this also ; multiplicat benefacere; here is copiosa redemp-
tio, copiosa restitutio. For as it is another degree of
favour to rise from restitution to dilatation, so it may
stand for a degree that he enlargeth their bounds out
of the possession of their enemiesj and giveth away
their land to his people.
Let no man charge God with injustice herein ; for
' the earth is the Lord's, and all that therein is ; ' he
giveth it where he will. And Jesus Christ his Son hath
promised the meek the inheritance of the earth ; for by
right none but the elect are true owners of the earth ;
the ungodly are but intruders and usurpers thereof.
Thus much added to their own, to make them more
territory, and thus much taken from their neighbour
ing enemies, the Edomites and Philistines, and given
to them, makes them gainers by their loss. Their
banishment was a sowing in tears, this is a reaping in
joy- David was so reasonable, that he only desired of
God, saying, Ps. xc. 15, ' Make us glad according to
the days wherein thou hast afflicted us, and the years
wherein we have seen evil.' God is a more bountiful
giver, for he maketh his people glad not only with
that which they lost, but with much more ; he im-
poverisheth their enemies to enrich them, that they
may take the labours of the people into their pos
session.

Job would have wished no more than to be as he
was in some months past, and God not only restoreth
him what he formerly had, but he giveth him twice so
much as he had before : Job xiii. 10, 'So the Lord
blessed the latter end of Job more than his begin
ning,' which St Gregory doth apply to the state of the
church in the last day, when they shall receive full
glory both in their souls and bodies in this kingdom.
For in things temporal, this doth not always hold,
that God repaireth thus the losses of his children,
neither do they expect it, for they have learned how
to want ; but what wanteth in outward things is restored
to them in spiritual graces, in the gifts of patience and
contentedness, in thankfulness, and the spirit of sup
plications. 2. Doct. God punisheth the enemies of his church
by those against whom they have prevailed : ' for the
house of Jacob shall be a flame, and the house of
Joseph a fire.'
Not transubstantiate into fire and flame, as a papist
might prove as well out of this text, as he hath the
corporeal presence of Christ out of Hoc est corpus
meum, this is my body, but by way of similitude, and
by reason of the effect that shall follow ; for ' they
shall consume the house of Edom,' whom God will
make as stubble for them, easy to take fire.
It was Balaam's prophecy of the people of Israel
then in distress: Num. xxiii. 24, 'Behold, the people
shall rise up as a great lion, and lift up himself as a
young lion ; he shall not lie down] till he eat of the
prey, and drink the blood of the slain.' Which was
begun to be performed by Moses, continued by
Joshua, further prosecuted by David, fully accomp
lished by Christ, whom God made to rule in the
midst of his enemies, Ps. ex. 1, 2.
The elect are built upon a rock in the sea of this
world : all the men of war that assault it shall dash
themselves in the end against this rock ; so Solomon,
Prov. xi. 8, ' The righteous escapeth out of trouble,
and the wicked cometh in his stead.' And again he
saith, Prov. xxi. 18, ' The wicked shall be a ransom
for the righteous, and the transgressor for the up
right.' The reason of this is the equal law of God's
justice before mentioned, that as it hath been done by
them, so it may be done to them, and that their re
ward may fall upon them. ' For he will avenge tho
blood of his servants,' and yield vengeance to his
adversaries, but he will be favourable to his own land-
and be merciful to his own people, Deut. xxxi. 43.

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[Ver. 18-20.

Even this also must pass for a further degree of his
love, to overthrow the enemies of Israel by Israel ; for
not only this prophet, but Balaam foretold it; even
this particular : Num. xxiv. 18, 19, ' Seir shall be a
possession for his enemies, and Israel shall do vali
antly. Out of Jacob shall he come that shall have
dominion, and shall destroy him that remaineth of
that city.' In Amos God saith, chap. i. 12, ' I will
send fire upon Teman, which shall devour the palaces
of Bozrah.' Here Obadiah sheweth what fire Amos
meaneth : the house of Jacob shall be that fire, and
the house of Joseph that flame. Both expounded in
plain terms by the prophet Ezekiel : Ezek. xxv. 14,
' I will lay my vengeance upon Edom by the hand of
my people Israel, and they shall do in Edom according
to mine anger, and according to my fury ; and they
shall know my vengeance, saith the Lord.'
And what God threateneth the temporal and carnal
enemies of his church, the same hath he also threat
ened to the spiritual enemies thereof: Rom. xvi. 20,
' The God of peace shall tread Satan under your feet
shortly.' It had been enough for us if God had
trodden him under his own feet, but God will cover
his enemies with shame and grief as well as smart and
pain. All the elect have their part in this victory of the
world, for he that overcometh hath this promise, Rev.
ii. 26, ' Such shall have power over nations, so that
they shall rule them with a rod of iron, and as the
vessels of a potter they shall be broken.' Which pro
mise doth assure the church, that although here her
enemies prevail against her, yet her spouse, whoso
power shall put down all rule and all authority and
power, shall conquer for her, and she, united to him
by her faith, shall by faith overcome all.
This admonisheth us,
1 . Not to be troubled a* the power and "prevailings
of the enemies of God's church, though we see and
hear evil news daily that toucheth us to the quick, and
all them that love the peace of this land, and the
liberty of the gospel ; for the church of God and the
patrons of his truth are under the banner of God's
love, and their latter end must be peace ; let us by
daily prayers commend them to the tutelary protec
tion of God, and let him hear vocem fidei, the voice
of faith, of those that fight his battles ; and vocem
sanguinis, the voice of blood, of those that die in his
quarrel. 2. It furnisheth us with patience to tarry the good

pleasure of God, for when he shall arise, his enemies
shall be scattered, and they that hate him.shall fall
before him. He hath promised his church victory, and
he will not suffer his truth to fail. Excellently is this
comfort expressed by the prophet Isaiah, chap. xxx.
18-20, ' And therefore will the Lord wait, that he may
be gracious unto you ; and therefore will he be exalted,
that he may have mercy upon you : for the Lord is a
God of judgment : blessed are all they that wait for
him. For the people shall dwell in Sion at Jerusalem ;
thou shalt weep no more : he will be very gracious
unto thee at the voice of thy cry ; when he shaU hear
it, he will answer thee. And though the Lord give
you the bread of adversity, and the water of affliction,
yet shall not thy teachers be removed into a corner
any more, but thine eyes shall see thy teachers.'
3. The assurance which the church of God hath in
all this : ' The Lord hath spoken it.'
They build sure that build upon the word of God ;
for heaven and earth shall fail and perish, but no word
of God shall be unfulfilled. ' Ye have a sure word,'
saith the apostle, for God hath magnified his name
and his word above all things : ' This is my comfort
in mine afflictions ; thy word hath quickened me,'
Ps. cxix. 50. ' Remember thy word unto thy servant,
upon which thou hast caused me to hope.'
The best faith hath many fears and terrors joined
with it to shake it, and the faithful do sometimes want
the feeling ofthe favour of God. We are directed here,
like wise men, to let rather our understanding, spiritu-.
ally enlightened, than informed by sense, govern us.
The natural man's understanding is wholly led and
instructed by the outward senses, and as they suggest,
that apprehends ; when the sense feeleth pain, the
understanding apprehends cause of fear and grief, and
stirreth the affections that way. But the spiritual
man doth not value God's love by what the sense
feeleth, but by that which the word of God suggesteth.
In pain, the flesh smarteth, the sense complaineth, and
Satan saith, God hath forsaken thee ; but the spiritual
man saith, No, for God's word saith, ' I will never
leave thee nor forsake thee.' Therefore, in all afflic
tions, the soul of man hath no better remedy than to
resort to the word. 'Thou art my hiding-place and
my shield ; I hope in thy word :' this is the pool of
healing waters, God's Bethesda for all infirmities ; and
he hath sent his angels, his ministers, to stir these
waters, by exposition of the word, exhortation, and
consolation, to heal the diseases of his saints.

Ver. 21.]

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77

Ver. 21. And saviours shall come up on mount Sion
to judge the mount of Esau ; and the kingdom shall be
the Lord's.
3. The means ordained for the performance of all
this. Vid. dims. supr. p. 70.
Mount Sion here doth signify the whole church of
God in the two houses of Jacob and Joseph, as they
are before distinguished ; that is, the two kingdoms of
Judah and Israel, as they were divided under Reho
boam ; for mount Sion was at first caput imperii, the
head of the empire. The saviours here mentioned are
those that God employed for the re-establishment of
the state of his church ; and that
Either in the procuration thereof,
Or in the execution of the same.
First, In the procuration.
1. Cyrus, king of Persia, had the honour of the
means of this favour ; for God stirred up the spirit of
Cyrus, king of Persia, and he confessed that God, the
Lord of heaven, gave him all the kingdoms of the
earth, and charged him to build him an house at
Jerusalem which is in Judah, and therefore by procla
mation he gave a large commission to this purpose,
Ezra i. 1, &c.
2. The chief fathers of Judah and Benjamin had
the same motion from God to undertake this design,
ver. 5. But Artaxerxes, by a contrary edict, made this
work to be given over, chap. iv. 17.
3. Then God, by the prophecy of Haggai, stirred
up Zerubbabel and Joshua the son of Jozedek to
attempt the work. This also was opposed, and Darius,
then king of Persia, was solicited against the Jews to
hinder their building so.
4. Darius came in as a saviour to help the people,
and confirmed the decree of Cyrus, according to that
he found in the rolls, chap. vi. ; and the work went
on, and the house of God was finished and dedi
cated. 5. Ezra moved Artaxerxes and prevailed, for a full
grant both for the return of the people out of captivity,
and for the re-establishment of the worship of God at
Jerusalem. 6. Nehemiah moveth Artaxerxes, for the building
again of the city of Jerusalem; he prevaileth, and they
go to work, and their enemies, who by scornful speeches
and violent opposings hindered their building, lost
their labour, Neh. ii. These be the saviours, who by
procuration did advance this work of God in his
church.

2. By execution, all these concurred.
1. Cyrus gave leave and means ; so did Artaxerxes
and Darius, restoring them the treasures of the temple
which Nebuchadnezzar had taken away, and arming
them with full commission for all the helps that
might advance that work.
2. The prophets of the Lord encouraged the work,
and Ezra the scribe prayed and wept, and mediated
with the kings.
3. Zerubbabel, Nehemiah, and Joshua, and the
chief fathers of the people, laboured to hasten the
execution of that work ; and for this all these are
called here saviours, because God used them as his
instruments in his preservation of his church, giving
them the honour of his own proper appellation ; for in
the fitness of the word, and in the fulness of sense,
God only is properly, and by peculiar prerogative,
capable of that great title, as himself hath laid claim
to it. Isa. xliii. 11, ' I, even I, and there is no
saviour besides me.' And he gave this title to his
Son, Hosea xiii. 4, who ' thought it no robbery to be
equal with God ;' for ' he shall save his people.'
These saviours shall come upon mount Sion to
judge the mount of Esau.
By the mount of Esau, Edom, or the Idumaaans,
the posterity of Esau is understood throughout this
prophecy ; that people who, as you heard, dealt so
cruelly with their brother Jacob in his posterity.
To ' judge this people,' is to execute those judg
ments upon them which God hath in this prophecy
threatened, and elsewhere, as you have heard from
other prophets, especially that of Balaam and of
Ezekiel, for God spoiled Edom by his people whom
they preserved.
And the kingdom shall be the Lord's ; that is, God
will declare himself to be king in the government and
protection of his church, and in the victorious conquest
ofthe enemies thereof; he will settle his church and
worship at Jerusalem as in former times ; for then is
God said to have the kingdom, when his word is a law
to his people, to rule them, and when the people live
in the obedience and awe thereof. As appeareth per
formed by them of the return from the captivity, who
made a covenant with God, and sealed the same. For
we read, Neh. ix. 18, that the children of Israel did
assemble themselves with fasting and sackcloth, and
earth upon them : ' They stood up in their place, and
read in the book of the law of the Lord their God one
fourth part of the day; and another fourth part of the

78

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[Ver. 21.

day they confessed, and worshipped the Lord their
God.' Note here how hearing and worshipping are distin
guished ; they do hear first, and thereby they learn to
worship. Then followeth their commemoration of the great
mercies of God to their fathers, which David calleth
God's mercies of old, and his former mercies ; they
do also, to the praise of this mercy, confess the trans
gressions of their fathers. Then they confess their
own sins for which they were carried away captive,
they acknowledge the just judgment of God upon them.
And now, being restored again to their possessions, they
make a sure covenant with God : chap. x. 29, ' They
entered into a curse, and into an oath, to walk in
God's law, which was given by Moses, the servant of
God, and to observe and do all the commandments of
the Lord, and his judgment and statutes.'
In particular, they vowed not to give nor take
daughters to wife with strangers, which I understand
to be in respect of the difference of religion, because
there can be no good marriage between believers and
infidels, between the sons of God and the daughters of
men, between the sons of God and the daughters of
Belial, that was the same that first corrupted the old
world, and at last followed the flood ; God is not ac
knowledged king where such marriages are.
2. For observation of the Lord's Sabbath: they
covenanted to keep it strictly, and not to buy anything
of the people of the land on that day ; for where the
Sabbath is not kept, there God is not acknowledged
king. 3. For forgiving of debts every seventh year : which
was a judicial constitution, and did only bind them ;
yet the equity of that constitution remaineth in the
church, that men should lend freely ; and where there
is no ability of repayment,%xtremity mustnot be used,
if God be our king.
4. They charged themselves yearly every man with
the third part of a shekel for the maintenance of the
service of the house of God ; for God is denied his
kingdom there where his holy worship hath not fit
maintenance to support it from every person according
to his ability ; for they conclude, ver. 39, ' We will not
forsake the house of our God.'
And this they vowed to perform,
1. In the maintenance of the material temple.
2. In the just provision for the offerings of all sorts
to be made unto God there.

3. In the true payment of tithes for the maintenance
of the Levites that served at the altar.
This was the sum of the covenant which the people
made with God, and bound themselves by a vow, with
a curse, to observe it, as the apostle saith, taking God
to record against their souls, if they observed it not,
that the curse of God might come upon them. And
they sealed this covenant to bind themselves the more ;
yet was all this no more than they were bound before
to do by the law of God; yet they vow, to make the
bond greater.
This is the literal and historical exposition of these
words. The learned interpreters of this prophecy have
well conceived that this prophet, this seer, did look
further into the purpose of God for his church ; and
they say that mount Sion doth here also signify the
whole church of God all the world over.
St Augustine * understandeth by mount Sion the
church of the Jews, and by Edom the church of the
Gentiles ; and meeting with an ill translation, and not
understanding well the original, he perverteth the
meaning of the prophet, as if the salvation of God
should go out of Sion to the Edomites, whereas there
is a plain prophecy of judgment against Edom in par
ticular. And therefore Edom, whom God did threaten
to destroy utterly in this prophecy, cannot be a figure
of that part of the church which was by the preach
ing of the gospel to be gathered together out of the '
Gentiles. Lyranus gives another exposition ; for by Sion he
understandeth Jerusalem ; by the saviours he under
standeth St Peter and St Paul, and the chief of the
apostles, as he calleth them ; by the mount of Esau
he understandeth Rome ; and by judging the mount
of Esau, he understandeth their application to Con
stantine, the first Christian emperor, who settled
Christianity in the Roman empire. And by the king
dom which shall be the Lord's, he understandeth that
Rome shall be head of the church; for that point of
learning they can collect from all texts, to make the
church of Rome the only true church !
I like nothing in that exposition but his resemblance
of Rome to Esau, for that doth fit most properly; for
they are the persecutors of Jacob, even of all true wor
shippers. And God hath promised them a destruc
tion : ' The mouth of the Lord hath spoken it.'
Master Calvin hath a learned observation upon this
place; for understanding it of the state of the church
* De Civ. Dei, lib. xviii. 31.

Ver. 21.]

MARBURY ON OBADIAH.

79

under the gospel, he saith, that these saviours here
spoken of are but ministerial, and so this place pointeth
out the Messiah, to whom these saviours are sub
ordinate. For the expected Messiah is such a one as
by whom all the other saviours are sent, and for whom
all others work, whom all others do serve and observe.
And this is the extent of this prophecy in the judg
ment of M. Calvin, Junius, and Arias Montanus, that
Christ shall leave in his church his apostles and
ministers of the gospel, to shew unto men the way of
salvation, in such sort as that the kingdom of God
shall be advanced in the church, God ruHng by his
word. Others by saviours on mount Sion judging the
mount of Esau, understand the last and final judg
ment, wherem the saints shall judge the world, and
then the kingdom shall be the Lord's ; of which St
Paul saith, ' He shall deliver up the kingdom to God,
even the Father, when he hath put down all rule, and
all authority, and power.'
I Hke those expositions that take the wings of a dove,
and fly to the uttermost part of the text, et non relin-
quit locum; surely this is God's promise to the church,
that it shall judge the world.
The parts of the text are three :
1. A gracious promise to mount Sion concerning
itself : servatores, ' saviours.'
2. A further promise concerning their enemies :
judicabunt montem Esau, ' shall judge the mount of
Esau.' 3. The issue and effect of both : et regnum erit
Jehova, ' the kingdom shall be the Lord's.'
Doct. 1. Saviours shall come upon mount Sion.
This gracious promise revealeth to us a comfortable
and cheerful doctrine, that God, howsoever he punish
eth, yet he still loveth his people.
Which is thus proved :
1. Because God doth not look downwards upon his
people to see what they do deserve, but he looketh
upward to the decree of his own election, and the
counsel of his will. If God should look downwards
toward men, even to his elect, who could stand in his
sight ? He looketh with pure eyes, and he found im
perfection in his angels. Moses hath cleared this point
to this people of Israel : Deut. vii. 5-7, ' For thou
art an holy people to the Lord thy God ; the Lord
thy God hath chosen thee to be a special people to
himself, above all people that are upon the face of the
earth. The Lord did not set his love upon you, nor

choose you, because you were more in number than
any people, for ye were the fewest of all the people,
but because the Lord loved you.' From this foun
tain of his love did flow all those streams that made glad
the city of the great king ; as Ps. cv. 12, ' Albeit
they were few in number; yea, very few, .and stran
gers in the land ; and walked about from nation to
nation, from one kingdom to another people ; yet suf
fered he no man to do them harm, but reproved
even kings for their sakes ; saying, Touch not mine
anointed, and do my prophets no harm.'
Therefore, let all afflicted consciences, which are
overcharged with the burden of their sins, ' look up
to these hills, from whence their help cometh ; ' let
them, as Christ biddeth, ' lift up their heads.' Let
them chide themselves as David did : Ps. xliii. 5,
' Why art thou cast down, 0 my soul ? ' The remedy
is, ' Hope in God ; he is the health of my countenance,
and my God.'
Faith and fear work together. Faith doth take up
the decree of election, and the just is bold as a Hon ;
fear looketh down upon the corruptions of nature and
propension to sin, and trembleth under the mighty
hand of God ; and the more we fear, the faster hold
we lay, and the surer we tread on the steps of that
ladder by which we scale heaven. Thereupon doth
the apostle give this precept, ' Make your calling and
election sure ; ' that is, having a strong faith of these.
And then the many failings in your obedience, your
lapses and relapses into sin, may breed your grief,
they cannot bring forth despair.
2. The decree of God is a secret, and' perad venture
Satan will suggest that thou art not within this decree.
Therefore God hath revealed his decree to his church,
and sealed it with gracious promises, for so Moses
saith to Israel : Deut. vii. 8, ' Because he would keep
the word which he had sworn unto your fathers.'
This oath, as we do learn from old Zacharias in his
Benedictus, hath two branches : one concerning God,
another concerning his people : Luke i. 73, ' The
oath which he swore to our father Abraham, that he
would give unto us, that we, being delivered from the
hands of our enemies, might serve him without fear,'
&c. (1.) God bindeth himself by his oath, to dehver
his church from their enemies.
(2.) The same oath bindeth him to the procuration
of his own service for us ; for only he must grant ut
serviamus, that we may serve ; by him we are liberati,

80

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[Ver. 21.

delivered, for we cannot think a good thought without
him. In him we Hve and move ; and Christ saith,
Sine me nihil potestis facere, ' without me you can do
nothing.' This promise of God to his church he hath sealed,
by giving to us the Spirit of promise ; which Spirit he
hath deposited in his church, to abide with it for ever ;
and he hath given to all the elect of God his Spirit,
the earnest of this covenant. This Spirit serveth for a
light in us, to discern our salvation afar off, for a wit
ness to testify to our spirits, that we are the sons of
God ; and God is faithful, he will not suffer his truth
to fail.
This also doth settle the faith of the elect in all the
tribulations of life. I am the son or daughter of God;
I know it by the Spirit which he hath given me, which
leadeth my understanding into the way of truth, which
converteth my affections, and frameth them to his
love, which directeth my ways, and ordereth them to
his obedience. This Spirit doth teach me to lay hold
on the promises of grace, and to challenge my part in
them ; these promises do lift me up as high as to the
decree of my election, and therefore I will not fear.
David goeth farther : ' I am thine, 0 save me.'
For the interest that we have in the love of God, doth
send us to him for salvation.
Doct. 2. Though God love his people, and have all
power in his hand to save them, yet he doth use
means, and raiseth up out of themselves saviours.
The providence of God worketh by means, even
from amongst ourselves, to effect our preservation.
1. Because his immediate operations are full of
terror, and therefore we cannot so well endure them ;
therefore the people prayed Moses to speak to them,
and desired that God might speak no more to them.
The angel that brought word to Mary, that she should
conceive a son by the Holy (Ghost, began his message
with ' Fear not.' The angel that proclaimed the birth
of Christ to the shepherds, said to them, ' Fear not.'
We have so much cause to fear in respect of our own
unworthiness, that if God did not abate somewhat of
the splendour of his glorious majesty, by the employ
ment of means familiar to us, we could not abide it.
2. God using weak means to effect his will, doth
magnify his own strength ; for ' his strength is made
perfect through weakness,' whereby we are taught,
1. To content ourselves with the means, in the
wisdom of God ordained for our preservation, not ex
pecting miraculous and extraordinary subventions.

The rich man's brethren, Luke xvi. 27, &c, shall not
have a preacher come to them from the dead, to give
them warning that they come not to that place of tor
ment where their brother is : ' They have Moses and
the prophets, let them hear them.' God, that sent his
Spirit on the apostles, could have done so upon the
whole church ; and when the eunuch was reading
Isaiah in his chariot, he could have opened his under
standing to have known what he had read, but he
chose rather to use the ministry of an apostle ; and
therefore he commanded Philip to join himself to that
chariot, and by him he taught and baptized the
eunuch. So was Cornelius directed to Peter, Acts
x. 16, to be taught by him what he ought to do.
And to the apostles Christ saith, Luke x. 16, Qui vos
audit, me audit, ' he that heareth you heareth me.'
2. This teacheth us, looking on the weak means
which God ordaineth for the good of his church, not
to rest in them, but beyond them to look to that high
wisdom and power by which those means are enabled,
for the church of Rome hath overshot that way.
John, when an angel talked with him, was ready to
worship him ; we are naturally prone to give undue
honour to the means, because we are more led by
sense than by faith. But the faithful must walk by
faith, not by sight ; from this sensual and carnal eye
upon the means, the honour of God is given in the
church of Rome to the mother of our Lord, to angels,
to saints ; yea, to very images and pictures, and so
idolatry is committed. Therefore Peter and John,
after they had raised the cripple that lay at the porch
of the temple, finding the people amazed, and fearing
lest any carnal opinion might wrong the glory of God,
prevented any undue ascriptions to themselves, and di
rected them where to fasten them : Acts Hi. 12, 'Ye
men and brethren, why marvel ye at this ? or why
look ye so earnestly on us, as though, by our own
power or holiness, we had made that man walk ? ' He
attributeth this work to Jesus : ver. 16, ' His name,
through faith in his name, hath made this man strong.'
Doct. 3. We are taught to give honour to aU the
means of God, ordained and used for our good. You
see that God himself doth so ; for although none but
God is properly a Saviour, yet he hath given the
honour of that great attribute to the means of his
people's safety, and calleth them here by the name of
saviours. This title he giveth to those temporal deliverers,
who saved Israel from the hands of their enemies. So

Ver. 21.]

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81

Othniel is called a saviour, Judges iii. 9, and Ehud
hath the same title, ver. 15. And Joshua. was a
saviour, he had even the name of Christ, of whom he
was a type. The ministers of the gospel have this
high title also given to them. St Paul to Timothy :
' So doing, thou shalt save thyself, and those that
hear thee.' St James : ' If any man err from the
truth, and another convert him, let him know that
he shall save a soul from death.' So the layman may
be a saviour too. St Jude, directing his epistle to all
at large that are sanctified by God the Father, and pre
served in Jesus Christ, and called, admonisheth them.
1. To ' build up themselves in the most holy faith,
praying in the Holy Ghost,' &c.
2. 'And of some have compassion, making a differ
ence ; and others save with fear, pulling them out of
the fire.' Also the apostle saith, 1 Cor. vii. 14, ' The
unbelieving husband is sanctified by the wife, and the
unbelieving wife is sanctified by the husband.' So
Christ to his apostles, ' Whosoever sins ye remit, they
are remitted.'
We do all know that all those be but the means by
which God worketh, and yet they are graced with the
attributes and effect of him that useth them.
At this day God hath left no other outward means
of salvation but by our ministry ; if we be not your
saviours, you cannot be saved. He that employeth us
in this great service, and honoureth us with his own
title, will both see and avenge the contempt of his
messengers. The eye of the world is too much fixed on the
earthen vessels, and regardeth little the treasure that
is sent therein. God's own people did offend that
way, in neglect of God's prophets, who were sent
from God to them ; and it lay heavy upon their con
sciences, and they felt the sorrow and smart of it
upon themselves and their children.
Ezra prayeth and confesseth, chap. ix. 10, 11, 'We
have forsaken thy commandments, which thou hast
commanded by thy servants the prophets.' Daniel
prayeth and confesseth, chap. ix. 6, 10, 'Neither have
we hearkened to thy servants the prophets, which
spake in thy name.'
The great preserver of men useth the ministry of
men for the salvation of his people. To us hath God
committed the ministry of reconciliation, as if God
by us did speak to his church.
Your faith is begun in you by our ministry, and we
exhort you to increase more and more, as you have

received of us how you ought to walk and to please
God, therefore ' despise not prophesying.' The Gre
cians in St Paul's time called preaching foolishness,
but he saith that God, by this fooHshness of preach
ing, saveth such as do believe.
The reason why God giveth this honour to the means
by which he worketh any good to his church, is to in
struct us by his example to do the like, for thus it
must be done to the man whom the king will honour.
Haman thought these five things necessary to ex
press the honour of a king done to a servant that
he delighted in : —
1. That he be clothed in royal apparel, such as
the king useth to wear.
2. That he be set on the horse that the king
rideth on.
3. That the crown royal be set upon his head.
4. That this be done to him by one of tire king's
most noble princes.
5. That he proclaim before him that he is one
whom the king will honour.
The apostles and their successors have all this
honour done to them.
1. That apparel which the king useth to wear is
put upon them, for he giveth them his own attri
butes : he calleth them teachers and pastors, and sa
viours of his church.
2. He setteth them upon his own horse, for they
ride upon the wings of the wind. The wind is the
Holy Ghost. Alee Spiritus, the wings of the Spirit, by
which it flieth over the church, be the two Testa
ments, which holy men wrote as they were inspired.
They ' ride prosperously, because of truth, meekness,
and righteousness,' Ps. xiv. 4. Propter veritatem
quam pradieant, propter mansuetudinem qua pradi-
cant, propter justitiam quam parluriunt.
3. Thirdly, the king's crown is set upon their
heads, for the people of God whom they teach and
convert are their crown : 1 Thes. ii. 19, ' For what is
our hope, or joy, or crown of rejoicing ? Are not ye in
the presence of our Lord Jesus Christ at his coming ?'
4. This is put upon us by the most noble of all
God's princes, even the Son of God himself, who
sendeth us abroad and saith, ' Go unto all nations.'
5. He proclaimeth this, Sicut misit me Pater, sic
ego mitto vos, 'As the Father sent me, so send I
you ;' not only sending us forth to do his work, but
in some measure also to partake of his honour, as
ambassadors of princes are received and esteemed

F

82

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[Ver. 21.

honourably for their sakes whom they represent.
This the apostle confessed to the praise of the Gala
tians, that they ' received him as an angel of God,
even as Christ Jesus,' Gal. iv. 14.
God hath left no other saviours upon mount Sion,
his church, but his faithful ministers : therefore,
1. We are taught to make conscience of our holy
employment, to be faithful in it, that neither by our
negHgence in preaching, nor by unsound doctrine,
nor by our evil example, we become destroyers of our
brethren ; for we are all God's ministers, and the chap
lains of Jesus Christ, who will call us to severe account
of the talent which he hath committed to our trust.
2. The people committed to our pastoral charge
are taught where to seek salvation, and from whom
to require light. The Colossians may call upon
Archippus to look to his charge ; and the minister
Archippus may call upon them to walk in the light,
saying, ' To you is this word of salvation sent,' be
'swift to hear;' again, 'Take heed how you hear,'
and see ' that ye be not hearers only, deceiving your
own souls.'
Thank God that, by men like yourselves, he cor
rects the hearers, and cometh down to you, and
preacheth to you the way of salvation ; and howso
ever you esteem of our persons, touch not our caU
ing, for that is holy and heavenly.
2. To judge the mount of Esau.
This part of the promise doth concern the enemies
of God's church ; and seeing those saviours shall not
only have employment to preserve the church, but
they shall also have power of judgment to destroy
the enemies thereof, we are taught,
Doct. That the enemies of the church shall not
always prevail, though they do stand it out long, but
the church of God at the last shall have the victory.
The blood of Abel shall judge Cain, for it crieth unto
God out of the earth against him ; and Cain shall
smart for that murder whilst he liveth, and God shall
give another son for Abel, whom Cain slew. Israel
is a full example ; for being in the land of Egypt, in
the house of bondage, they had a promise to keep
them in heart : Acts vii. 7, ' And the nation to whom
they shall be in bondage I will judge, saith God : and
after that they shall come forth, and serve me in this
place.' The Jews, by reason of Haman's plot against
them, were in great danger. It is said, Esther iii. 15,
« The king and Haman sat down to drink, and the
city of Shushan was perplexed.' But God turned their

mourning into a feast ; and Haman died upon his own
tree, and the distressed Jews had one holiday the
more for that. Sennacherib, a troubler of Israel, died
a great many of deaths ; for neither could the privi
lege of the place, the temple of his god,, nor the
service that he came to do there, nor the god of the
temple, protect him from death ; and which was most
fearful and grievous to him, his own bowels rebelled
against him, and they to whom he had been the author
of life were the ministers of his death. Adrammelech
and Sharezar, his sons, slew him with the sword.
For you have heard, that though ' judgment- begin at
the house of God,' it doth not end there ;' so David,
' Mark the godly, and behold the just ; for the end of
that man is peace,' whatsoever all the rest of his life
be ; and we truly say, All is well that ends well.
Christ to his disciples, Mat. x. 16, 22, ' Behold, I
send you as sheep in the midst of wolves,' &c. : ' but
he that endureth to the end shall be saved.'
The apostle saith, Rom. viii. 37, ' We are more
than conquerors.' Conquerors overcome by force and
strong hand, or some cunning stratagem ; the saints
overcome by patience, and weary their persecutors
with their sufferings ; for, Vincit qui patitur.
The reason of this happy end of the labours and
sorrows of the church is,
1. That the narrow way to glory may be frequented ;
for who would put himself to the rugged severity of a
strict life, into the hatred of the world, to make him
self as the way of the street for the proud to go over
him, if he did not persuade himself that his heaviness
should endure but for a night, and that he should
have joy in the morning ?
No, there is not heaviness all night ; for the ser
vants of God do ' believe to see the goodness of God
in the land of the living.'
And this is that same carmen in node, song in the
night, that David speaketh of ; latitia in tribulatione,
joy in tribulation, as St Augustine doth expound it.
And thus doth God comfort the church often, by
taking away either perfidious and unsound friends,
that live in the church to betray it, or by removing
corrupt and bribing retailers of preferments in church
and commonwealth, or by committing* of cruel and
unmerciful oppressions of their brethren, as bad as the
task-masters of Egypt, to lay burdens upon them to
keep them down . Thisissomerefreshingtothe church
* Qu. ' by removing those who are guilty of committing ' ?
— Ed.

Ver. 21.]

MARBURY ON OBADIAH.

83

of God, to behold this just hand of God against the
ungodly of the earth, and it is an earnest of that
purging of his floor, when he will fan away the wicked
as the dust and chaff of the earth ; for when the
wicked perish, there is joy.
2. Another reason is, because God will have the
enemies of his church know that their power is bor
rowed ; and he that lent it to them can resume it Ho
himself, and extinguish it in them at pleasnre. So
Christ told Pilate that he could have no power against
him, except he had it from above ; whereupon grows
that consolation of the church, ' Fear not them that
can kill the bpdy, and can go no further.'
The wicked are compared, in respect of their
tumultuous rage, and the manifold scourges* of their
wicked attempts against the church, to the raging of
the sea. The comparison doth hold out thus far : God
hath set this sea bounds, and the proud waves may
come thus far, and no further ; so hath God limited
the fury of his enemies, and set them their non ultra,
no further.
The use which the church maketh of this experi
ment is,
1. It taketh away fear of outward enemies. Fear
of man is a dangerous perturbation, and such as en-
dangereth faith, against which Christ giveth his dis.
ciples warning, ' Let not your hearts be troubled, nor
fear.' Quid timet hominem homo in sinu del positus ?
Tu de illius sinu non cadere potes ; quicquid ibi passus
fueris, ad salutem valebit, non ad pei-niciem.f
Scripture setteth forth the power of the outward
enemy in these and such like phrases : there is rugi-
tus.leonis, the roaring of the Hon; there is unguis
leonis, the Hon's paw ; there is cornu unicornium, the
horn of the unicorns ; there is pes superbia, the foot
of pride ; there is oculus nequam, an evil eye ; there
is rnanus violenta, a violent hand ; and iniquitas
manuum, the iniquity of the hands ; os sepulchrum,
the mouth an open sepulchre ; and venenum aspidum
sub labiis, the poison of asps under the lips. ' The
mercies of the wicked are cruel ; but I will not fear
what man can do unto me.'
' Multos in summa pericula misit
Venturi timor ipse mali ; fortissimus ille est,
Qui promptus metuenda pati.'
The fear of evil to come hath endangered many ; he is
the most valiant that is ready to suffer what is feared.
* Qu. ' surges ' ? — Ed. t Augustine.

2. It trieth our faith. Christ said to Peter, Cur
times, exigud fide praditus ? when he so felt himself
sinking in the waters ; God promised, ' I will not
leave thee, nor forsake thee.' Do we believe him,
dare we trust him, as Christ ? ' Do you believe in
God ? believe also in me.' James i. 2, ' My brethren,
count it all joy when'you fall into divers temptations ;
knowing this, that the trying of your faith worketh
patience. But let patience have her perfect work, that
ye may be perfect and entire, wanting nothing.' 1
Peter i. 7, ' That the trial of your faith, being much
more precious than of gold which perisheth, though
it be tried with fire, might be found unto praise, and
honour, and glory, at the appearing of Jesus Christ,'
&c. 3. This setteth before our eyes the great appear
ance that onr enemies shall make before us, either in
this world, when our eye shall have our desire on them
that hate us, or in the last day, when the saints shall
judge the world ; which serveth to admonish us with
the prophet, to ' commit our ways to the Lord, and
to trust in him, for he shall bring it to pass.'
Excellent is the story of Elisha, whom the king of
Syria sent an army to take, and they beset Dothan,
where he lodged ; but Elisha prayed, and God smote
the whole army with blindness, and he whom they
sought offered himself to them to be their guide, and
he brought them into Samaria ; and then God opened
their eyes, and they saw themselves in the hand and
power of their enemies. Thus doth God blind the
eyes of the enemies of his church, and when their
malice is at the height, they find themselves set at
the bar to be judged by his saints ; then Jacob ' shall
judge the mount of Esau.'
Methinks I see the great appearance of the boiste
rous tyrants of the earth, whose eyes did sparkle fire
in the faces of God's servants, whose tongue spake
proud words, whose foot trode upon God's saints,
whose hand spared them not, whose countenance
darted against them scorn and disdain, and whose
swords were made drunk in the blood of God's holy
ones. With what a fearful trembling and horrible
dread they come to this judgment against their wills,
where they shall see the saints, all in long white robes,
like a flock of sheep that come from the washing ; in
whose glorified faces they shall behold their o"wn
shame and dishonour ; in whose peace and joy they
shall behold the bloody persecution wherewith they
have oppressed them in their life, and in whose settled

81

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[Ver. 21.

happiness they shall read their doom of eternal woe.
And as St Peter saith, ' How shall the wicked and
ungodly appear ?' there needs no more evidence against
them ; bring them to judgment, and that sight shall
convince them.
3. The issue and effect of all : ' And the kingdom
shall be the Lord's.'
This is the proper fruit of our deliverance from the
hands of our enemies, that the kingdom of God may
be established on earth in God's church.
1. For so long as the enemies of God do tyrannise
and fill all with their gross actions, the face of the
church is covered, the temples of God are defiled and
demolished, the worship of God seeketh private cor
ners, and sheweth not itself, the saints of God fly
from the sword of persecution, wandering here and
there, from one nation to another people : and it is
hard to say where the church of God is.
During the persecution under the cruel emperors,
till Constantine arose and restored the kingdom to
God, the kingdom of God on earth was not abolished
quite, but it was in some sort invisible ; not that it
was then hidden from all the faithful, as it was from
the world. Therefore, concerning the invisibleness of
this kingdom, we do affirm,
(1.) That though this kingdom of God be so estab
lished on earth, that the gates^of hell shall not pre
vail against it, because God gave to his Son that asked
him the heathen for his inheritance, and the utmost
part of the earth for his possession ; and Christ pro
mised to give the Holy Ghost to his church to abide
with it for ever : yet at some times the faithful may
be so few in number, and they so separated one from
another, in the pursuit of their own safety, that the
world cannot easily discern the face of a church.
This, some of the church of Rome have confessed,
affirming that about the time of Christ's passion, and
the dispersion of his disciples, the true faith remained
only in the blessed Virgin Mary. But untruly ; for
the disciples, though they fled from the persecution
of that time, they fled not from the faith of Christ.
But was it not so in Elijah's time, when he knew of
no more but himself alone that served the true God ?
yet God had knees that had never bowed to Baal, even
then. (2.) We affirm that Satan's kingdom may so far
dilate itself in power and spreading, that the external
government of the church may cease, the succession
of bishops and pastors may be interrupted, the dis

cipline of the church hindered, and the outward exer
cise of God's worship suspended ; the sun of right
eousness may suffer eclipse ; and thus much the
Rhemists do confess in their notes upon 2 Thes. ii. 2.
(3.) That which the common opinion doth embrace
for the kingdom of God, may be Satan's kingdom,
whose doctrine is poison, whose pastors are wolves in
sheep's clothing, whose children are bastards of the
strumpet of Babylon.
This appears in the church story, for when Rome
forsook her first love, and began to turn faith into
action, and religion into carnal policy, to establish a
transcendent greatness on the face of the earth, and
to tyrannise over all that stood for the truth revealed
in the word, then was the candle of the church put
out so far as they could prevail, and the word of God,
the light of our steps, was taken away from the
people. Then did the faithful subjects of God's king
dom hide themselves from the sword, and the fire, and
the sundry persecutions which Rome devised to op
press them. Then their heresy passed for truth com
monly, their usurpers for lawful bishops, their merce
naries for pastors, their legends for gospel, and they
boasted themselves the only true church of God, and
spouse of Jesus Christ. And when by the ministry
of Dr Luther the church began to lift up the head
again, and that one single man opposed the pope, and
was a burning and shining lamp, to whose light many
daily resorted, we see that ever since that time the
church hath come more and more in sight, and grown
both in number and strength. Kings have been nurs- ¦
ing fathers, and queens have been nurses, and the
kingdom of God hath been gloriously advanced on
earth. Then did England cast off the yoke of Rome,
and God caused a light to shine in darkness, and ever
since a face of the church hath appeared, gathering
more and more fresh beauty ; and now we may say
truly of our times, the light never shone more clear
in this land than now it doth ; never more learning,
and never more communicated than now.
But, beloved, this will not serve our turn ; God
must have as well a rule of our hearts as of our ears,
of our hands as of our heads. Let us look to our ex
ample in my text : when God had restored this people
to their land, they established his kingdom. With
public assemblies, with fasting and humbling of them
selves before God, with confession of sins, with weep
ing and mourning, with solemn vows to perform all
the commandments of God ; they spent their time, not

Ver. 21.]

MARBURY ON OBADIAH.

85

all in hearing, but in worshipping also of God. They
vowed not to make any marriages with such as were
no professed subjects of the kingdom of God, such as
was the marriage of Solomon with king Pharaoh's
daughter. They vowed to keep the Sabbath holily
to the service of God, to deal charitably with their
poor brethren ; to honour God with their riches,
setting apart a portion to maintain the worship and
public service of God. And all this must we do if
we will advance the kingdom of God amongst us,
not only in outward profession, but in inward subjec
tion. You may know a true subject of God's kingdom by
his walk, and by his pace ; for he walketh,
1. Circumspectly, fearing danger before him to meet
him, behind him to follow him, above him to press
him down, under him to blow him up ; temptations
on his right hand, provocations on the left hand ;
therefore he loseth no time, but redeemeth it to the
service of God.
2. He walketh in holiness, as in the sight of God,
who searcheth the hearts and reins, and cannot be de
ceived with false semblances and empty shadows, and
seemings of false and hypocritical shows, but requireth
truth in the inward parts. He walketh in righteous
ness, that is, in the obedience of the second table of
the law, living in the practice and exercise of his
knowledge to the uttermost of that measure of grace
that is given to him, as it becometh the saints. For
these know that they were therefore delivered from
the hands of their enemies, that they might more freely
attend the service of God, and the saving of their own
souls. Amongst such as these God reigneth, and hath put
on his glorious apparel, and is acknowledged as God
their king. Idolatry and false worship doth unking
and dethrone God, and trespasseth the majesty of our
King ; swearing and blasphemy maketh the name of
God (which is the safety of his subjects, for our help
is in the name of the Lord) Hke to a broken hedge.
Breach of the Sabbath, which is God's holy day, is a
trespass against his moderate prerogative, claiming
some part of our time for his public service and the
exercise of religion. Contempt of the word is a tres
pass against the laws of this kingdom. Injury in any
kind to our brethren, is breach of peace amongst the
Bubjects of this kingdom. Gluttony, drunkenness,
pride, be wasteful sins, and consume the outward
treasures thereof, and they also seem to quench the

Spirit of God, and to kill all good motions in ourselves
and others.
Let us remember our prayer, Adveniat regnum tuum,
Let thy kingdom come. And seeing God hath gra
ciously established a church amongst us in peace, which
he hath watered with early rain in the first coming
thereof in this land, and with a latter rain in the go
vernment of two incomparable princes, truly called
defenders of the faith against heresy and schism ; let
the kingdom -be the Lord's, let our obedience to his
law bear witness of our faith, and let our peace
amongst ourselves give testimony of our charity, and
let us walk all one way, like the horses of Pharaoh's
chariot ; let us ah fight as one man against sin and
Satan, against the devil and the pope, tanquam acies
ordinata. For if the Lord be our king, we shaU have
cause to be glad thereof : for ' Blessed are the people
that are in such a case ; blessed are the people that
have the Lord for their God.'
2. Let us look as far as we can by Saint Paul's pro
spective. There will be a time when Christ, our grand
captain, shall overcome all his enemies, even death,
which is the last enemy ; and then shall he deliver up
the kingdom to God, even his Father ; then Israel
shall have judged Esau, the church, the world. Then
Christ resigneth his office of a mediator, and then God
is all in all. For then all his enemies shall be in
prison in the chains of darkness ; all his elect shall be
fastened together, and united with Christ their head
in glory. God shaU then have none to contest with
him for sway and domination : his glory shall then be
great in the salvation of his church, and in the vic
tory of his enemies.
Thus have I in a few months gone through this
short but fuU and pithy prophecy of Obadiah: I
know with what great comfort, light, and delight, in
mine own meditation; I hope not unprofitably for you.
If you desire many hours' work in a few minutes of
time, this is the analysis of it.
It was divided into two f 1. Titulus, the title.
parts, I 2. Vaticini'um, the prophecy.
* m, _•_. _. . f 1- Whose: Obadiah.
1. The title shewed, j 2 -^
1. Whose; Obadiah.
Doct. God stirreth up his] servants the prophets ta
give warning of the anger to come.
2. What : a vision.

MARBURY ON OBADIAH.

[Ver. 21.

Doct. The faithful minister must see before he say,
and take instructions from God before he undertake
to teach others.
2. The prophecy : this hath two parts :
1. Against Edom, ad finem, ver. 16.
2. For the church, ver. 17, ad finem.
In the first, observe three things :
1. The subject of this prophecy, Edom.
2. The suggester of it, the Lord.
3. The prophecy itself.
1. Ofthe subject, Edom.
Doct. Riches, strength, honour, victory, are not so
precious things as many do value them. Oftentimes
they go away with them all a long time whom God
hateth : he saith, ' I have hated Esau ; ' yet he had
all these.
2. Of the suggester of the prophecy. The Lord
saith thus.
Doct. God's ministers mustldeal faithfully with
the church, saying no more or less, and in the same
manner as God speaketh to them.
3. The prophecy, that hath four parts :
1. The judgment intended against Edom, ver. 1, 2.
2. The despair of all Edom's hopes, ver. 3 ad 9.
8. The cause provoking God, ver. 10 ad 14.
4. God's revenge, ver. 15, 16.
1. The judgment intended contains :
1. The discovery.
2. The rumour itself.
3. The effect.
1. The discovery, by a rumour from the Lord, an
ambassador sent among the heathen.
Doct. 1. The decrees of God's judgment upon the
wicked be constant and unchangeable.
Doct. 2. The consent of ambassadors, all declaring
the same judgment, sheweth that the Lord's trumpet
dat sonum certum, gives a certain sound.
Doct. 3. The preaching of all true and faithful
ministers and prophets accord to their instructions is
rumor a Domino, a rumour from the Lord ; and be
cause weak and distressed consciences do often hear
suggestions of fear, they must examine the rumour, si
a Domino, if it be of the Lord.
2. The rumour was, that God would punish Edom
by war.
Doct. 1. All wars are ordained by God.
Doct. 2. God punisheth one evil nation by another.
Doct. 3. War is one of God's rods to punish sin.
Doct. 4. The people of God may lawfully make war.

3. The effect of this war, ver. 2.
1. From God, ' I have made thee small.'
2. From man, ' Thou art greatly despised.'
In both,
Doct. God giveth warning of his judgments to those
whom he foreseeth such as will not take warning to
amend. In the first, God maketh small his enemies :
Doct. 1. God casteth down the proud.
In the second, thou art despised :
Doct. 2. They that despise God shall be despised. -
2. The despair of all their hopes ; five hopes :
1. In the pride of their own hearts.
2. In the safety of their dwelling, vers. 3-6.
3. In the'strength of their confederates, ver. 7.
4. In their wisdom, ver. 8.
5. In the strength of their own men, ver. 9.
1. Hope in their own pride :
Doct. God resisteth the proud. Pride is an
abominable sin in the sight of God, and it deceiveth
man. 2. Hope in the strength of their dwelling :
Doct. No place is safe without God's protection ;
for the hidden things of Esau shall be searched and
found out.
3. Hope in their confederates :
Doct. 1. God punisheth one sin by another; for
the sin of Edom in casting off their trust in God is
punished by their trusting in men.
Doct. 2. God requiteth sinners with the same mea
sure that they have measured to others.
Doct. 3. The falling out of these confederates with
Edom, sheweth that there is no true peace between
the ungodly.
Doct. 4. Those who put their trust in men have no
understanding. 4. Hope in their wise men.
Doct. Human wisdom and counsel against the Lord
are no fence for any state.
5. Hope in their strong men :
Doct. Vain is the help of man against God.
3. The cause provoking God to this severe prose
cution of Edom :
1. Set down in general terms, ver. 10.
2. In a particular description, ver. 11-14.
1. In general, they are charged with cruelty to
their brother Jacob.
2. In particular, they are charged,
1. With cruelty of combination.

Ver. 21 .]

MARBURY ON OBADTAH.

87

Doct. They that join with others in action of
murder or robbery are actually culpable as aiders,
abettors, and maintainors of cruelty and wrong,
2. With the cruelty of the eye :
Doct. They that look upon the injuries done to
their brethren with delight, and without compassion
or relief of them, be equally culpable with them that
wrong them.
3. With the cruelty of the heart; they rejoiced
against their brethren :
Doct. The heart of man affected to wrong, though
neither the head of counsel nor the hand of assistance
join with it, doth break the law of charity.
4. With the cruelty of the tongue :
Doct. The proud words of the enemies of God do
break peace, and transgress the current of charity.
5. With cruelty of hands shewed in these things :
1. Invasion of their city.
2. Direption of their goods.
3. Insidiation for life.
4. Depopulation, not sparing the residue.
Doct. Whatsoever is done against our brother, in
his person or in his goods, breaketh the law.
The fourth part, God's revengement.
This containeth two things :
1. A judgment of God revealed against the un
godly. 2. A sweet consolation of the church.
In the judgment, I note six things :
1. The certainty : the day set.
2. The propinquity : near at hand.
3. The extent : to all the heathen.
4. The equity : as thou hast done, &c.
5. The contents : they shall drink.
6. The duration : continually.
1. Doct. God hath set a time to punish every sin
of the impenitent.
2. Doct. That time is at hand.
3. Doct. God doth punish those whom himself hath
stirred up to be his instruments to punish others.
4. Doct. God doth punish by retaliation.
5. Doct. Though the judgment of God do begin at
the house of God, the wicked shall not go unpunished.
6. Doct. The judgment of the wicked and unmerci
ful is without all mercy.
2. The comfort of the church.
1. He speaketh of their judgment as past :
Doct. Though the church of God do live under the
cross for a time, it shaU not be ever so.

2. He calleth Sion, though thus laid waste, his
holy mountain.
Doct. Where God loveth once, he loveth ever; and
though he afflicteth, yet he loveth still.
3. He revealeth to his church their own deliver
ance, and the destruction of their enemies :
Doct. The cup of wrath shall pass from the church
to her enemies, the knowledge whereof is a great
settling to the church in comfort.
The second part of the prophecy,
Containing the consolation of the church against all
her enemies ; wherein observe,
1. A promise of restitution to their own.
2. Of victory against their enemies.
3. The means ordained for this.
1. In the promise of restitution :
1. Doct. God requireth of them whom he deliver-
eth from evils holiness of life.
2. Doct. That God. delivereth his church first, that
after they may serve him.
2. The victories of their enemies :
1. Doct. The afflictions of the church do turn to
their greater good.
2. Doct. God punisheth the enemies of his church
by his church, against which they have formerly pre
vailed. 3. Doct. The church hath good warrant to settle
their faith in the assurance of this, because the mouth
of the Lord hath spoken it.
3. The means to effect this :
1. Here is a promise of saviours to them.
1. Doct. Though God do long punish, he doth ever
love his people.
2. Doct. Though God have all power and means
under command, yet he doth choose to make us instru
ments of his favour to one another, men-saviours.
3. Doct. We are taught to give due honour to the
means of God's favours, by the examples of God's
communicating to his instruments his own great title
of saviours.
2. Here is a promise of victory to his church, full
victory : they shaU judge the mount of Esau.
Doct. Though the enemies of the church do resist
long, yet God at last will give his church a complete
victory over them all.
3. The issue and effect of all.
' The kingdom shall be the Lord's.'
Doct. This is the proper work and fruit of all God's
favours to his church, to advance the kingdom of God

88

MARBURY ON OBADIAH

[Ver. 21.

on earth, and to submit ourselves as faithful subjects
to his dominion.
Thus have I drawn the two breasts of this prophecy,
and milked it to you : venit ad mulctram ; for it hath
two parts, binos alit utere fatus.
1. Here is the doctrine of God's justice.
2. The doctrine of hjs mercy.
I have done more, I have gathered the cream of
this milk ; for these doctrines which I have collected
be flos lactis.
I confess that I have studied this prophecy with
singular delight, which hath turned the pains I took
in it into sweet and gracious recreations ; for in this
short only chapter of his prophecy,
Here is a sweet meeting,
1. Of the majesty and authority in the sender, and
fidelity in the messenger.
2. Of great substance and weight of matter, with
admirable oratory of words and sentences, and with
sweet disposition of order and method.
Righteousness and peace have kissed each other.
Righteousness, punishing Edom and the heathen,
and avenging the cause of Sion : peace, establishing
the kingdom of God in the restoration of his church.
The prophecy is like a seasonable March; it comes

in like a lion to end winter, it goes out like a lamb to
bring in the cheerful spring.
For it begins at Bella, horrida bella ; it ends with,
' Peace be within thy borders, and- plenteousness
within thy palaces.'
In the title of this prophecy, which is called the
vision of Obadiah, I can shew you the best book in
my study, and the Hght of aU my meditations, even
the vision which God by Jlis Spirit revealeth in my
understanding, to discern what his will js, and to sug
gest what I shall preach in his^church.
Great are the helps of a plentiful library to furnish
us for this service ; but he that hath not the help of
vision from him that giveth eyes to the blind, shaU
walk in the dark, and not know whither he goeth ; I
may say with St John,
'What- 1 have seen and heard, that have I delivered
unto you.' And I have no more to say of it, but I
wish the good will of him that dwelt in the bush to
second his outward ordinance of semination with a
blessing of increase, without which, he that planteth
is nothing, he that watereth is nothing. To him let
us give the honour due to his name, and say,
Gloria Patri et Filio et Spiritui Sancto. Amen,
Amen, Amen.

END OF COMMENTABY ON OBADIAH.

MARBUKY ON HABAKKUK.

A

COMMENTARY OR EXPOSITION

UPON THE

PROPHECY OF HABAKKUK.

BY
EDWARD MARBURY.

EDINBURGH : JAMES NICHOL.
LONDON : JAMES NISBET AND CO. DUBLIN : G. HEEBEET.

M.DCCC.LXV.

TO THE RIGHT REVEREND FATHER IN GOD,
DR HENRY KING,
LORD BISHOP OF CHICHESTER;
TO THE MUCH HONOURED
SIE EICHAED HUBBAED
OF LANGLEY, IN THE COUNTY OF MIDDLESEX, KNIGHT;
JOHN DUTTON
OF SHERBOURNE, IN THE COUNTY OF GLOUCESTER, ESQ. ;
JOHN MILLINGTON
OF LANGLEY AFORESAID, ESQ. ;
TOGETHER
WITH THEIR WORTHY CONSORTS, THREE GRACIOUS SISTERS AND BRANCHES OF
THAT NOBLE FAMILY OF DR KING, LATE LORD BISHOP OF LONDON ;
AND TO THE RELIGIOUS AND VIRTUOUS GENTLEWOMAN
MES MAET KING,
THE LATE WIFE OF DR JOHN KING:
EDWARD MARBURY,
THEIR POOB KINSMAN AND SEBVANT, DOTH, BY MANY RELATIONS AND ENGAGEMENTS BEING THEREUNTO
OBLIGED, TOGETHER WITH HIS BEST WISHES, HUMBLY PRESENT, DEVOTE, AND DEDICATE THIS HIS
COMMENTARY, PRESUMING UPON THEIR FAVOURABLE ACCEPTANCE AND PROTECTION THEREOF.

A COMMENTARY OR EXPOSITION UPON THE
PROPHECY OF HABAKKUK.

The burden which Habakkuk the prophet did see. — Habakkuk I. 1.

THIS first verse tells us what we shall find in the
ensuing prophecy, and it openeth to us three
things which give light to that which followeth :
1. The minister of God in this prophecy.
(1.) By his name, Habakkuk.
(2.) By his function, the prophet.
2. The manner how he came by it, vision.
3. The matter of it, the burden.
1. Ofthe minister; first, of his name.
The name Habakkuk is rendered by Philo tbe Jew
amplexans, embracing ; so doth Pagnine give it ; our
EngUsh, a wrestler; for they that wrestle do embrace
and hold fast one the other : a name well expressing
the office and employment of this prophet, who wrestled
with the sinners of those times, and their horrible
iniquities to cast them. 1. But as God wrestled with
Jacob, that he might leave behind him a blessing.
His tribe, Dorothseus saith, was Simeon ; I know not
upon what information, for the silence of the holy
Scripture doth argue it to be conjectural.
Concerning the time when he prophesied, it is not
particularly expressed, but it appears to be before the
deportation into Babylon ; for the Chaldeans' invasion
is here threatened, and therefore Junius thinks him
contemporary with Jeremiah, and referreth his pro
phecy to the end of Josias his government. Others,
after the Hebrews, refer it to the time of king Ma
nasseh. Mr Calvin very truly affirmeth it before the time of
Zedekiah. Arias Montanus gives a probable conjecture by com

paring that which is said, 2 Kings xxi. 12, ' There
fore, thus saith the Lord God of Israel, behold I am
bringing forth an evil upon Jerusalem and Judah, that
whosoever heareth of it, both his ears shall tingle.'
That in the 11th verse it is said, ' Because Manasseh
king of Judah hath done these abominations, and hath
done wickedly above all that the Amorites did, which
were before him, and hath also made Judah to sin
with his idols.' And this commination is almost in
the same words in the 5th verse of this chapter.
St Jerome, in his Prologue to this prophet, saith
that he is called a wrestler, quia certamen ingreditur
cum Deo, because he wrestled with God. Nullus
enim prophetarum ausus est tarn audaci voce Deum ad
disceptationem justitia provpcare, none durst so boldly
provoke God to vindicate his justice, as it appears,
ver. 2. But he doth violate the text of canonical
Scripture and history to verify that Apocrypha tale of
Habakkuk's bringing food to Daniel by miracle, which
destroyeth the truth of the history to make faith of a
legend. For either there must be two Habakkuks, or this
one must live, as Arias Montanus doth cast it up, three
hundred years, if he lived to feed Daniel in the cap
tivity ; a long time of life then, or this must prophesy
before he was born. Bellarmine hath found out two
Daniels : one the prophet, of the tribe of Judah, and
another of the tribe of Levi, that heard the cause of
Susanna ; and Ribera, a Jesuit, two Habakkuks.
But we lose time in this question, for they that have
not the light in the word do go in the dark, and they
95

MABBUEY ON HABAKKUK.

[Chap. I.

that go in the dark know not whither they go. The
best use" of this is to limit our search to the holy cano
nical Scripture, and to take all our light from thence ;
so shall we not go astray.
2. The function of this man is set down in the
name of a prophet, that is, a man enlightened by
divine revelation to understand the will of God in
some things, and appointed to declare the same.
Secondly, the manner how he came to it : vision,
that is, divine revelation, assuring him of the truth of
God's will so fully as if he had seen the same with his
eyes accomplished. (De his consuls condones super
Obadiam.) Thirdly, the matter of the prophecy, the burden ;
in which two questions are moved :
1. Why this prophecy is called a burden.
2. Whose burden this is.]
To the first ; it is called a burden, in respect,
1. Of the sin here punished, which is onus, a
burden. 2. Of the punishment here threatened ; that is, onus .
8. Of the word of God threatening ; that is, onus.
1. Peccatum onus, sin a burden : 1. Deo, to God.
2. Hominibus, to men.
1. Onus Deo, a burden to God.
God complainerh of the sins of his people, that they
are a burden to him : ' Behold, I am pressed under ,
you, as a cart is pressed that is full of sheaves.' The '
very service that these sinners do seem to perform to
God is a burden to him, as he complaineth, ' Your
new moons, your appointed feasts, my soul hateth :
they are a trouble unto me ; I am weary to bear
them.' Laboravi sustinens, so the prophet Malachi
complaineth : chap. iii. 17, ' Ye have wearied the
Lord with your words : yet ye say, Wherein have we
wearied him ? When ye say, Every one that doeth
evil is good in the sight of the Lord, and he delighteth
in them; or, Where is the God of judgment ?' Three
things weary God :
1. When we multiply our own sins.
2. When we tender God service continuing in sin.
3. When we justify sinners, and flatter them in
their sins, as though God had accepted them.
2. Peccatum onus est hominibus, sin is a burden to
men. Christ calleth none to him but such as are
weary of this burden of sin ; to such he promiseth
refreshing. Ask the first sinners if they found not
their sin their burden, when they hid themselves from
the presence of God. Ask the first murderer if any
96

place were safe for him, who thought and said that
whosoever met him would kill him. They that think
that Lamech killed Cain, read the text, occidi homi
nem in vulnus meum. Ask Joseph's brethren, when
they saw their sad constraint in Egypt, both at their
first coming to buy corn, and after the death of their
father, if the trespass against their brother Joseph
did not lie heavy upon them. Ask the tender con
science of any of God's children, if any weight or bur
den be like unto that of the body of sin, and if he do
not cry with Paul, Quis liberabit me ? ' Who shall deliver
me"?' Till we come to this, to feel the burden of sin, and
to be weary of it, we are the sons of wrath ; and every
man may call himself TaXa/snugov, a wretched man.
Here is pride and vanity, clothing of us ; here is
gluttony and drunkenness, feeding of us ; here is the
mouth full of evil words, the hands of violence or
bribes, giving or taking ; the day, the night, the year,
spent in pleasure and recreations ; God's Sabbath is
neglected, God's word not regarded ; the time served,
the humours of sinful men observed ; and when these
things are no burden to the bearers thereof, there is
wrath gone forth from the Lord against them ; and if
timely repentance do not stand in the gap, it will
break in upon them that do such thing Hke a flood, .
and no man shall escape that is pursued by this
judgment. Let me therefore entreat you to hear a word of
exhortation. Give not the members of your bodies
servants to sin. Give not ; for, indeed, what have
you to give, seeing you brought nothing with you into
the world ? And what have ye that you have not
received ? Or if you will needs be giving, hands off,
give not the members of your body ; for your body is
the temple of the Holy Ghost, or should be, if you
would give so comfortable a guest welcome ; or if you
will give your bodies away, do them not the wrong to
put them out to service, for they are bought with a
price, the dearest pennyworth that was ever bought ;
their liberty cost the binding, their sanity the break
ing, their ease the smart and aching, their life the
death, of the holiest body that ever lived upon earth.
Or if you will needs give your body a servant, let it
not be to sin ; for that is ponderous in the weight,
noisome in the stench, bitter in the smart ; the burden
of sin is the wrath of God.
Here let me awake your thankful hearts to an ac
knowledging consideration of that great redemption

Veb. l.J

MARBURY ON HABAKKUK.

performed by Jesus Christ to his church, who came
to take this burden upon him, and to ease us of it ;
Agnus qui tollit peccata, the Lamb that taketh away
sins from us, that he might wash us in his blood.
Upon himself he bore our infirmities, and God made
the iniquity of us all to meet on him.
He did not rob us, as Israel did the Egyptians, of
our jewels of silver and jewels of gold ; he only took
our infirmities and our sins from us ; and whereas
once we might have said with Cassiodore, Quantitas
delicti mensura est repudii, the quantity of the fault is
the measure of the judgment, — for by our sins we might
have taken measure of the wrath and judgment of
God, — now there is an unsealed height, an unsounded
depth, an unbounded breadth, of love, which hath
said to the church, of the whole burden of sin,
' Cantantes ut eauras, ego hoo te fasce levabo,'
let us sing as we go, I will ease thee of this burden.
2. The punishment here threatened is a burden to
man. Issachar, under his double burden, saith, that rest
is good ; he found rest among his burdens. But
there is no peace to the wicked man. A sinner that
hath any sense of sin will say as David, Non est pax
ossibus meis propter peccatum : ' There is no rest in
my bones, because of my sin.' He was so over
charged with the fear of God's judgments, that
sometimes he doubted that God had forgotten to be
merciful, and that he would be no more entreated.
' Who can stand in thy sight when thou art angry ?'
I can teH you who could not stand ; not the angels that
kept not their first estate ; heaven was too hot for
them ; God cast them down, ejecit, conjecit, dejecit,
rejecit, subjecit ; and that anger is yet their burthen,
and shall be for ever. The first tenants of paradise
could not ; they fled from the face of God, and the
curse of God lay heavy upon them. Cain confessed
his punishment more than he could bear ; the old
world, aU but eight persons, sunk under this wrath,
and were drowned in the great deep. The^transgress-
ing cities suffered the consuming and tormenting
flames of fire and brimstone : Ps. xviii. 7, ' The very
earth trembled and shook ; the foundations also of the
mountains moved and quaked, because he was angry ;
smoke went out at his nostrils, and consuming fire
out of his mouth.'
Beloved, let me tell {you what I fear^: never any
times did more put almighty God to it to reveal his

anger from heaven, and to rain down burdens upon
the sons of men ; for the clearer the Hght of the gos
pel shineth, the more his expectation is of walking in
the light ; but our knowledge is rather floating in the
brain than working in the obedience of our life. Christ
saith, ' It shall be easier for Sodom and Gomorrah in
the day of the Lord than for those of that generation '
to whom the light appeared in his ministry so clear
and glorious ; and yet they ' love darkness better than
light, because their works were evil.' Great is the
weight of a millstone hanged about our neck, and we
cast therewith into the bottom of the sea ; yet the
burden of God's wrath, he sayeth, is much heavier
than that. And yet we make no care nor conscience,
and live without fear of this anger ; we do this and
that great wickedness, and sin against' God, and pro
voke him to anger with our actions and inventions, as
if the Lord saw not this, as if there were no know
ledge in the Most High ; as if he could not pluck his
hand out of his bosom ; as if we had stolen away his
sword, and his quiver full of deadly arrows.
I beseech you, my brethren, do not so wickedly ;
your oaths and blasphemies, your pride and vanities,
your cruelty and oppressions, your frauds and cir
cumventions, your abuse of God's good creatures in
excess and wantonness, they are all gone up to heaven,
and awake vengeance, and challenge the God of mercy
to declare his justice.
Doth not some part of the church now in the Pala
tinate and in Bohemia groan under the burden of
war ? wherein the goods, the Hberties, the lives of men,
Christian men, professors of the same faith with us,
do lie at the stake, and blood toucheth blood. Doth
not our neighbour church in France tremble for fear
of a new massacre ? Hath not the sword of violence
tasted already of protestant blood ? Do not the Jesuits,
the incendiaries of the Christian world, blow the coal
and incense the king thereof to grassation and destruc
tion of all that have not the mark of the beast either
openly in their foreheads, or secretly in their hands ?
And dare we anger our God, who gives us the early
and the latter rain, who crowns our land with peace,
and the daughter of peace — plenty ! ShaU we flatter
ourselves, and say that although we do wickedly, this
burden shall not fall upon us ? Let us pray for
them, and amend our own lives, and sin no more, lest
some worse judgment do fall upon us ; for we shall
else find too late that the wrath and judgment of God
is too heavy a burden for us to bear. 97
G

10

MARBURY ON HABAKKUK.

[Chap. I.

2. The wrath and judgments of God : they are a
burden to God ; he professeth it. ' As I live, saith
the Lord, I delight not in the death of a sinner.' He
calleth upon his Israel, ' Why will ye perish, O house
of Israel ?' When he punished his people, how heavy
was the burden of their punishment upon him ! He
smarted under his own rod ; the burdens that he put
upon his people wearied him : Isaiah i. 5, ' Why
should you be stricken any more ? The whole head
is sick, and the whole heart is faint. From the sole
of the foot to the head, there is no soundness in it,'
&c. Truly God doth bear with us in a double sense,
for he doth forbear our punishment in expectation of
our amendment, and he doth suffer with us in our
sufferings ; he is our Father, and every stripe he
layeth on us smarteth upon him. Oh- grieve not the
Spirit of God, by whom you are sealed up "fy> the day
of your redemption. f
3. The word of God threatening sin is a Uurden.
1. To God. \
2. To the prophet. %
3. To the people. ,^^L
1. It is a burden to God to threaten \vt0BKm. He
loves to speak us fair, and to speak and treiit kindly
with us ; to draw us with the cords ft mteft, knd with
the bands of love ; to be as one that \taketh off the
yoke : for he knoweth whereof webemaae, for he made
us, and not we ourselves. H^wS'allure and persuade
Japhet to dwell in the +r___fljoffl__s'm. '
If Adam do transfMss "his one commandment given
! -tarrieth, expecting when Adam
[acknowledge his fault, and cast
[seek mercy. If Adam will not,
but it shall be the cool of the
call him to account, but yet so
; execute the law without preach-
annot •banishNaim the earthly
paradise till he have ogened to him an heavenly. He
cannot threaten till *5* Jiave promised ; he cannot
punish till he hav/pardoried.
2. This is a bufden to the prophet, and that three
ways : [
(1.) In respectbf his fidelity to him that sendeth him.
(2.) In respect of his zeal.
(8.) In respect of his charity and compassion to
them to whom he is sent.
(1.) In respect1 of his fidelity. It is a burden to
him to keep in the word of this prophecy ; he cannot
conceal it. When Jeremiah found the people incor-
98

to him in paradise,
will come to him ta
himself at his feet tq
he will come to hin
day first; and he wil
fatherly that he cannl
ing the gospel; he

rigible, and that the word of God in his ministry was
despised and made his reproach, ' Then I said, I
will not make mention of him, nor speak any more in
his name : but his word was in my heart as a burning
fire shut' up in my bones, and I was weary with for
bearing, and I could not stay,' Jer. xx. 9.
Some carnal men do confess that it is true that we
must preach the judgments of God against sin — that
is our trade ; but let children fear those bugbears ;
they know as well as we can tell them that God is
merciful, and his mercy is above all his Works. It is
true that we must preach judgment against sin, for we
have fear of the burden of all those sins of others
which we reprove not, to fall upon ourselves : Ezek.
iii. 18, ' If thou givest him not warning, his blood
-will I require at thy hands.' Therefore this word of
excommunication is our burden, and we must not
conceal it.
(2.) In respect of his zeal. For the prophets ofthe
Lord and his holy ministers, beholding the sins which
they do daily reprove to come up . so fast, as though
they had never laid the axe of God's judgment against
the root of that corrupt tree ; the zeal of God's glory
so. stirreth them that they cannot hold, but they must
strike with the sword of the Spirit ; they must lift up
their voices like trumpets ; they must tell the. house
of Jacob their sins. Jeremiah doth express this to the
life : chap. vi. 11, ' Therefore I am full of the fury of
the Lord ; I am weary with holding in ; I will pour
it out upon the children abroad,'. &c. Let not the
sensual and carnal man call our threatenings of sin
our own ravings and railings, and our comminations
of judgment the intemperate issue of our own choler.
Jeremiah calleth it ' the fury of the Lord.' And so
long as we reprove justly, and mingle none of our own
heat with the fire of God's altar, we shall kindle afire
in the bones of the sinner which shall give him no
rest, but his conscience shall say to him, as Nathan
said to David, ' Thou art the man.'
(3.) In respect of his compassion. Do not think that
it is any joy to us to reprove or to threaten. St Paul
is loath to use the rod. Jonah will rather run away
from God than he will carry the news to Nineveh that
it must be destroyed. ' Many walk, of whom I have
told you often, and now tell you weeping.' We shall
find, as soon as We are past this first verse, that this
prophet did fed the burden which he did see ; and
the grielghe-jjook for them turned his harp into
mourning, and his" organs into the voice of them that

Ver. 2.]

MARBURY ON HABAKKUK.

11

weep. Every tender heart avoideth being a messenger
of evil news, but their feet be beautiful that bring glad
tidings — tidings of peace.
3. The word of threatening is a burden to the
people to whom it is sent. Judais non Chaldais.
(1.) To the penitent.
(2.) To the impenitent.
(1.) To the penitent. It is an heavy burden to
them to think how they have provoked God to anger,
and have drawn out his sword against themselves.
They that truly fear God, when they hear their sins
threatened, do retire themselves into their chambers ;
they weep and deplore their iniquities. Hezekiah,
hearing the prophet threatening his life, Isa. xxxviii.
2, 3, ' He turned himself to the wall, he prayed to
the Lord ; and Hezekiah wept sore.' Never think
that you hear the threatenings of God with any profit
till you feel the burden of them oppressing, and the
edge of them drawing blood on you. Lachryma be
sanguis anima.
The lion roareth, and all the beasts of the forest do
tremble. A tender son that hath done a fault, and
heareth his father threatening to punish him, findeth
that threatening so great a burden to him that he can
give himself no rest till he have recovered his father's
favour. (2.) The very impenitent, who have any sense of the
terror of the Lord, feel God's threatenings heavy. It
will make Ahab, that sold himself to do wickedness,
put on sackcloth, and crown his head with ashes, and
go mourning, if he hear that God's anger is stirred to
bring evil upon his house. Even Absalom, an ungra
cious son, is impatient of living out of his father's
presence ; and he setteth Joab's corn on fire for ne
glecting the mediation which might bring him to his
father's face. Esau will seek his father's blessing
with tears ; and what would not Balaam give that he
might die the death of the righteous? Surely God is
a consuming fire ; and if coals of this fire are kindled
in the bosom of the impenitent, and their damnation
doth not sleep, but is awake in them, in the accusa
tion of their guilty consciences to begin their hell even
here on earth.

Verse 2. 0 Lord, how long shall I cry, and thou
wilt not hear! even cry out unto thee of violence, and
thou wilt not save !
Here this Habakkuk, this wrestler, doth begin his

wrestling ; for what is this whole chapter but a serious
expostulation and complaint ? wherein the prophet,
1. Contesteth with God himself, ver. 2-4.
2. He bringeth in God denouncing his own intended
judgments against Judah and Jerusalem, 5-11.
3. He returneth again to expostulate with God,
ver. 12-17.
1. He contesteth with God, wherein
(1.) He challengeth him for not hearing his prayer,
ver. 2.
(2.) For shewing to him the sins of the people,
ver. 3, 4.
In the first observe,
1. What the prophet did : (1.)' He cried; (2.) He
cried long ; (3.) He cried to him.
2. What cause he had : of violence.
3. What success : (1.) Thou wilt not hear ; (2.)
Thou wilt not save.
To give some light to that which followeth, let me
first admonish you that it may well be gathered, by
the title that is here given to Habakkuk the prophet,
that he was sent by almighty God to preach to the
Jews to reclaim them from their evil ways, and to stiU
the noise of their crying sins ; and prevailing nothing
with them to bring them to repentance, he prayeth
and crieth to almighty God for his judgment upon
this people, to punish their many sins ; and God not
hearing him, nor giving way to his anger to correct
them, the prophet, moved with the zeal of God's glory,
wrestleth with God, and contendeth with him for his
rod upon them.
1. What the prophet did : (1.) 'I cry;' he Hfteth
up his voice against this people, his brethren ; for it
is twice expressed. 1. He crieth; then he resumeth
it ; he saith, he crieth out. This is a thing that God
doth use to take special notice of, expectavi justitiam,
et ecce clamor. It is said of Abel, that being dead he
spake. Moses saith, it was vox sanguinis, a voice of
blood ; and God said that voice cried to him out of
the earth for vengeance. The cry of a prophet, one
of God's secretaries, to whom he revealeth his will ;
one of God's chaplains, to whom he committeth the
ministry of the revelation of his will ; one of God's
saviours, to whom he committeth the office of saving
his people ; the crying, the vociferation of one of
God's seers, who cries not out of passion or human
perturbation, but from, a secret inspiration illumina
ting him, and shewing him things to come; one of
God's holy ones, whom the zeal of God's glory doth
99

12

MARBURY ON HABAKKUK

[Chap. I.

inflame with this earnestness, the grief of man's rebel
lion doth provoke to that loudness : such a cry cannot
spend itself all into air and sun, and perish with the
noise it makes.
(2.) He was no son of thunder, to make some sud
den rattling noise, and then cease. He cried loud,_
he cried long : ' How long shall I cry ? ' If the weak
ness of his voice could not penetrate the ear of God
vi, by force, here was sape cadendo, by often calling.
So David got an hoarseness in throat with crying loud
and long to the Lord ; and our Saviour hath com
manded that kind of importunity in prayer. And the
prophet will give God no rest till he hear and answer;
for the prayer of the just, if it be fervent, prevaileth
with God. Zeal is an holy fire, the flame of it ascend-
eth to heaven, and penetrateth all the passages till it
come to God. Cold and perfunctory devotions, inter
mitted and given over, do not prevail with God ; they
please him best that use most violence, for the king
dom of heaven suffereth violence.
(3.) Unto thee. He directeth his prayers aright; for
Baal's priests may cry from morning to night, and
may cut and lance their flesh, and make many signs
of zeal and earnest importunity without success, be
cause their god heareth not, his eyes see not, his ears
hear not, his hands handle not ; there is no breath in
his mouth to give them answer.
But the cry of the prophet went up to God, who
beholdeth ungodliness and wrong, that he may take
the matter into his own hand.
Thus far we have seen what the prophet did : (1.)
He cried ; (2.) He cried loud ; (3.) To God.
2. What cause had he to cry ? For violence. This is
fully and largely expressed in the second part of his
contestation with God, ver. 3, 4.
I therefore only observe here two things :
(1.) That he complained not without great provoca
tion, for violence was God's own complaint and quar
rel against the old world : Gen. vi. 13, ' The earth is
full of violence, and behold I will destroy them with
the earth.' It was God's quarrel against Edom :
Obad. 10, ' For thy violence against thy brother Jacob,
shame shall coverthee, and thou shalt be cut off for ever.'
(2.) We consider where this violence was ; not of
Esau against Jacob, but of Jacob against Jacob, as
Isaiah describeth it : ' Every man eating the flesh
of his own arm, Manasseh Ephraim, and Ephraim
Manasseh, and both of them against Judah,' Isa. ix.
21. Civil and domestic wars in the bosom of the
100

church, grievances and vexations one of another,
these differences it is likely that the prophets had
laboured to compound, and used all means to settle
peace there ; but it appeareth that they prevailed not,
therefore he complaineth.
3. With what success. (1.) ' Thou wilt not hear.'
The cry of the prophet was to awaken the justice of
God, to chasten his people for this violence ; for so
desperate was the disease of the church, that they
needed the sharpest physic to heal it, even the rod of
God to correct them. Yet God is so slow to wrath,
and so long-suffering, that he would not hearken to
the voice of his prophets as yet, to pull his hand out
of his bosom, though they said with David, ' It is
time for thee, Lord, to put to thine hand.'
(2.) ' Thou wilt not save ;' .. e. thou wilt not succour
them that suffer violence against the hand of their
oppressors. As his not hearing is to be imputed to
his mercy and patience, so his not saving is to be im
puted either to his wisdom, putting his children to
the trial of their faith by afflictions, or to his justice,
making one of them, who have corrupted their ways,
a rod to scourge the other, neither of them being as
yet worth the saving, till he had humbled them.
The text thus cleared, the doctrines which grow
upon this stem and first branch of the prophet's con
testation are these:
1. That the weapons wherewith the holy servants
of God do fight against sin, are their prayers to God.
2. That one necessary ingredient in our prayers,
is earnestness and importunity.
3. That the zeal of God's glory, and the love of
peace, cannot dispense with tumult and combustion
in the church of God.
4. That God sometimes suspendeth the desired suc
cess of the earnest prayers of his most faithful ser
vants, when they do pray according to his will, and
doth not hear them by and by.
Of the first of these first.
1. Doct. The weapons wherewith the holy servants
of God do fight against sin,' is their prayers.
I find that this people, to whom God had sent his
prophets, rising early and sending them, were grown
incorrigible ; and therefore even the prophets, that loved
them, and wished them well, having no other way to
reform them, were now put to it to pray against their
violence to God. They that had wont to stand in the
gap, to turn away ingruent judgments, do take such
offence at their ungodliness, that they are put to it to

Ver. 2.]

MARBURY ON HABAKKUK.

13

pray to God against them. Thus Joseph carried the
evil report of his brethren to his father, and made
them to be shent, wherein he did a brotherly office, to
seek their reformation.
The spleen of Habakkuk is not against the persons
of his brethren, they 'are not so much as named here :
he crieth out of violence ; and so St Paul saith, ' The
wrath of God is revealed from heaven against all un
righteousness and ungodliness of men.' David did
thus in a case of violence : Ps. cix. 3, 4, ' They com
passed me about with words of hatred ; and fought
against me without cause. For my love they are
mine adversaries ; but I give myself unto prayer,' ego
oro. Qumre. How doth it stand with the rules of charity
to complain to God of our brethren, and to stir up
his indignation against them ?
Sol. I confess that this asketh an especial tender
ness in the servants of God ; for to begin here, without
using other means to reclaim our offending brother,
may shake the walls of our charity, and may accuse
us of want of love ; therefore all those ways of charity
must be first tried, as to admonish privately ; or not
speeding so, join another with thyself in the private
chiding of his sin; after failing, to~communicate the
matter to the church. If all these supports which we
do owe to our brother wiU not keep him up, then let
him be as an heathen ; and then is David's prayer in
season, ' Let the heathen know that they are but
men.' But in my text here was the body of the church
diseased ; the members and parts of the body in arms
one against another ; only some few of God's holy
servants lived with grief in their righteous souls, to
behold the ungodly conversation of men nefariously
wicked and careless of religion ; therefore what other
way was Jeft them, but that of David ? ' I will yet
pray against their wickedness ; take away their ungod
liness, and thou shalt find none.'
The prophets and seers of former times have had
special revelations of the will of God, concerning the
ungodly of the earth, whereby they might as boldly
use imprecation, as deprecation or supplication. We
that come short of their measure of the Spirit, must
not dare to go to the farthest extent of their liberty in
prayer, to pray against our brethren ; only thus far
we may with Habakkuk cry out unto God, and make
our moan to him for violence.
1. Committing our cause, and the care of our safety

unto him, as to a faithful creator; and so the care and
safety of our brethren.
2. Desiring God to bring to an end the wickedness
of the ungodly, and to finish their sins. This serveth,
1. To settle faith in God, and to seek our repose
only in him in all cross opposals, because he is the
sun and shield, and there is no rest but in him. He
only overruleth all, and evacuateth the counsels, and
frustrateth the works of wicked men ; he only shall
bring it to pass.
2. This serveth to reprove the means that are in
use amongst us, to reform sin as we pretend ; but
they are unlawful and ungodly.
(1.) By public blazing and detecting of offenders,
to put them to open shame in the world ; for the loss of
a good name doth more often harden a sinner, andcause
impenitency, than reclaim him ; for what hath he to
boast that hath lost the good opinion of men ? Love
covereth a multitude of sins, and therefore that is an
evil tongue that is the trumpet of another's shame.
It is charity to make the best of everything.
(2.) The same offence is committed in private whis
pers and secret detractions, and the fault is aggra
vated by concealing ourselves, as unwilling to justify
our accusations.
(3.) By cursing and bitter calHng upon God for his
vengeance on them that offend, if the offence touch us
or our friends ; for God knoweth without us how to
manage his judgments ; hnd cursing, it returneth and
smarteth at home. For the apostle saith it twice,
' Bless, curse not.'
(4.) By public plays and interludes, to represent the
vices of the time, which, though it were the practice
of the heathen, which knew not God but afar off, yet
in Christian states, it is no way tolerable nor justifi
able to act the parts of evil doers, since the apostle
saith it is a shame to name them, much more to act
and personate them.
(5.) By private conceived libels, after divulged by
secret passage from pocket to pocket, from one bosom
to another, for which the devisers thereof have no
warrant, and to which they have no calling.
(6.) By satires and poetical declamations ; for who
hath sent these into the world to convince the world?
Is it not to put the Spirit of God out of office, who is
sent to convince the world of sin ? And who but the
Lord's prophets have warrant to Uft up their voices
like trumpets to tell the house of Jacob their sins ?
Every empiric man may not profess and practise
.101

14

MARBURY ON HABAKKUK.

[Chap. I.

physic. There is a college of soul-physicians, who
have a calling to this purpose, and are sent to heal
the sores of the people ; —
[l.J By their diligent preaching of the word of God
to them.[2.] By drawing against them, and exercising upon
them the sword of ecclesiastical discipline.
[3.] By continual prayer unto God to give end to
their sins, whereby they do trespass God and good
men. 3. This serveth to discourage men from doing evil,
for fear of offending the prophets and ministers of the
Lord, whose righteous souls cannot but be vexed to
see their good seed cast away upon barren, stony, or
thorny ground.
For howsoever basely and unworthily we be deemed,
if the incorrigible iniquity of men do put us to it to
move almighty God by our earnest prayers against
them, they shall find that as Job can do his friends
good by his intercession, because he is a prophet, so
the Lord's ministers may awake judgment against such
as go on still in their wickedness, and will not be
reformed. 2. Doct. Our prayers must be importunate.
The prophet cried, yea, he cried out to the Lord.
This importunity is expressed two ways :
1. In the ardency and zeal of his prayer, it was not
oratio, a prayer, but vociferatio, a crying.
2. In the continuance of time. ' How long.'
Thus must we pray with fervour of spirit. Our
tongue is the piece of ordnance, our prayer is the
shot, the zeal of our heart is the powder that dis-
chargeth it; and according to the strength of the
charge, such is the flight of the shot. Nineveh crieth
mightily to God, Jonah iii. 8. Christ our Saviour
cried earnestly to his Father, yea, with strong crying
and tears. Solomon spread his arms abroad ; the
publicanbeat his breast ; Christ fell on the ground ;
David said, Ps. xxxviii. 9, ' My sighing is not hid
from thee.' The Israelites' weeping is thus described :
' They drew water and poured it out before the Lord.'
The Holy Ghost doth not furnish us so much with
words and phrases in prayer as with sighs and groans,
which cannot be expressed. Paul prayed three times
against Satan's angel ; Abraham moved God six times
for Sodom ; Nehemiah had so spent himself in watch
ing and prayer for his people, that the king observed
his countenance changed.
Beloved, it is not prayers by number and tale, as
102

in the Romish church, nor prayers by rote, or by the
ear perfunctoriously vented in the church, and for
custom said over at home. It is not much babbling
and multiplicity of petitions, or vain repititions, that
will send up our prayers to heaven: Isa. i., 'Though
you stretch out your hands, I will hide mine eyes from
you ; and though you make many prayers, I will not
hear you.' The Pharisees wanted powder to their
shot ; for they prayed in their synagogues, and in the
corners of the streets, but, as God saith, Quis requisivit
ista, Who requireth these things ?
The soul that actuateth and animateth prayer is
fervor spiritus, the holy zeal of him that prayeth.
2. Duration of time is another testimony of zealous
importunity ; when our prayer is not a passion, but a
deliberate and constant earnestness, holding out, as
the apostle saith, ' Pray continually ; ' not as the
Euchites, to do nothing else ; but to entertain all
occasions to confer with God, and to prostrate our
suits before him.
Christ spent a whole night together often in prayer ;
David, day and night ; Daniel, twenty-one days to:
gether, during the time that he ate no pleasant bread,
and was in heaviness, Dan. x. ; Jonah, three days and
three nights in the belly of the whale, made it his
oratory and chapel, from whence he prayed to the
Lord. If our sore run, so long we can pray whilst we
smart; or if our necessities do press us to importunity,
we can hold out long for ourselves. But in my text,
the cause is God's ; zeal for God's glory cannot con
tain itself in the cause of God ; the Lord's people do
break his law, and will not be reformed ; the prophet
of the Lord cannot stand and look on, as in the next
verse he doth, and see the glory of God thus suffer,
but he must awake in the cause of God to bring him
to correction. So David : ' Rise, Lord, and let thine
enemies be scattered ; let them that hate thee fly be
fore thee.'
And thus, for God's glory's sake, we may, with reser
vation of those tffat do belong to the election of grace,
pray to God earnestly for the confusion of all Sion's
enemies, and of all that would fain see Jerusalem, the
true church of God, in the dust.
Shall our fervency and heat be only for ourselves ?
If it be, the grant of our requests doth quench it, and
putteth us to silence ; but if the glory of God be that
we seek and aim at, the more God heareth our prayers
and granteth our requests, the more he inflameth our

Ver. 3, ¦_..]

MARBURY ON HABAKKUK.

15

zeal, and even, as it were, transforms us into prayer.
And what better motive can we give of Christ's so
frequent, so durant prayers, than this, ' I know that
thou hearest me always ' ?
Now, because long and frequent prayers are a
weariness to the flesh, the flesh is no good friend to
this exercise ; and we do find ourselves in no exercise
of religion more tempted than in this. For this cause
watching and fasting are so often joined with prayer,
as the best means to disable the rebel flesh from
resisting. Doct. God sometimes suspendeth the success of
the prayers of his servants.
There is a case^wherein God will not hear at all,
though Moses, Samuel, Noah, Daniel, Job, do pray
to him. In some cases God will hear, but not yet ;
for he that keepeth the times and seasons in his own
power, knoweth best when it is fittest for him to hear.
And that was the case of this prayer. God did, 1,
give them yet more time to repent and seek his face,
that be might preserve them, and sent his prophets to
them to reclaim them.
2. He did expect, if not the conversion of them by
fair means, then, that after the full taste of the fruits
of his patience, they might by the rod be brought to
him, when he should change his right hand. Mutatio
dextera. 3. Or he did expect the filling up of the measure
of their sins, that they might have no plea to excuse
their ungraciousness.
4. He forbore, to stir up the prophet so much the
more to this importunity, that it might be seen that
not only their sins, but the prophet's prayers, had
awaked vengeance.
5. To declare how acceptable a sacrifice prayer is,
he will delay us that we may pray, for with such
sacrifices God is pleased; but if we withdraw our
selves, God's soul wiU have no pleasure in us.
Let no man think the worse of this holy service of
God because he presently feeleth not the success
thereof; but as the woman of Canaan, Mat. xv. 22,
would not be put off by the disciples, or by Christ
himself, so that both her request was granted, and
her faith commended.
If we remember our Saviour's limitation, all will be
well : ' Father, if thou wilt.' Let us set those bounds
to our prayers.
1. What thou wilt; 2, in what measure; 3, when
thou wilt ; 4, in what manner, sicut tu vis, as thou wilt.

Ver. 3, 4. Why dost thou shew me iniquity, and
".ause me to behold grievance ? for spoiling and violence
are before me : and there are that raise up strife and
contention. Therefore the law is slacked, and judgment
doth never go forth : for the wicked doth compass about
the righteous ; therefore wrong judgment proceedeth.
2. He contesteth with God for shewing to him the
sins of the people, ver. 3, 4.
For the opening of that text.
Why dost thou shew me iniquity f The prophet doth
hereby declare,
%. That it is not his own curious search to look
into his brethren. I do not say so scrutinously as
the hypocrite in the gospel, who, with a beam in his
own eye, could yet discern a mote in his brother's
eye ; no, not to behold their gross iniquity. He did
not look upon his brethren like an informer, to see
what fault he could find in them to complain of ; he
had something else to do : he saith that God shewed
him the iniquity of his brethren. So he freeth him
self of suspicion of malice and evil affection to his
brethren. For there may be malice in looking into
the vices of brethren, though it pretend desire of
reformation. 2. This cleareth the prophet that he is not as one
of them, no partner with them in their iniquity ;
seeing they that live in the society of evil practice,
and do not communicate* with the evil in evil, can
not behold the evil, the object is too near them or
gone out of sight.
It sheweth that God doth not only himself take
notice of the evils that men do, but he acquainteth
his prophets and ministers therewith, which he doth
to that end that he may prove their fidelity to him,
whether they will discharge their duty to him and
their people to whom they are sent, in telling the
house of Jacob their sins, and in labouring to bring
them to the knowledge thereof, that they may repent.
It followeth, ' Thou dost cause me to behold grievance.'
Wherein he resumeth what he hath spoken before,
and rhetorically amplifieth it ; for it is one thing to
shew, another to cause him to behold. This is an
effectual demonstration, as the prophet David doth
pray : Ps. li. 8, ' Make me to hear joy and gladness.'
God hath sent his gospel, which is the voice of joy
in the tabernacles of the righteous, all the world over:
' Have they not heard ? Their sound is gone out into
all the world, and their word to the ends of the earth.'
* Qu. ' do communicate ' ? — Ed. 103

16

MARBURY on habakkuk.

[Chap. I.

But that is not enough, except God do cause us to
hear the same.
We preach this gospel of peace, and we shew unto
men their righteousness ; that is, viam justitia, how
they may be justified in the sight of God. We declare
unto men their sins, and shew them how the law of
God is broken ; but if God do not cause our* hearts .
to behold this, if God do not turn their eyes into
themselves, and into their own ways, to see them, we
spend our strength in vain. The scorner goeth away
from church, and wipeth his mouth, as the harlot in
the Proverbs, and saith, This is nothing to me, be
cause God doth not make his heart smite him for it.
God doth not cause him to behold; God doth not
open our eyes to see ourf sins for ourselves only that
we may declare them, but for you, that we may give
you warning of the anger to come.
And what did God shew him V
1. Iniquity; that is, the unjust dealing of the people
one with another, as it after followeth.
2. Grievance ; either the grievance which that un
righteousness doth bring upon their brethren, or the
grievance wherewith the righteous soul of the prophet
is vexed day by day, in seeing and hearing the evil
conversation of them to whom he is sent.
For spoiling and violence are before me. 1. Here
is spoiling; that is, robbing one another, invading
one another's goods and lands, and that done in the
commonwealth of the Jews, where God himself was so
careful to establish the right of propriety in several,
that he divided the land himself, to every tribe their
part, and by a judicial law set every man his bounds,
and taught every man to be content with his own.
The commonwealth cannot long last in prosperity
where this spoiling is in practice, whether it be by
corruption of the magistrate stopping the course of
justice, or by the covetousness of the private man
taking advantages to make hfs brother a prey.
This is commonly the worm of peace ; for when
external wars do cease, then internal digladiations do
commonly succeed ; then wit, and poHcy, and power,
do put themselves to it to see what they can get ; and
this is a sin which God taketh notice of, and which he
declareth to his prophets, that they may reprove it.
2. Here is violence also added ; for where, by
fraud, and circumvention, and secret conveyance, this
spoiling cannot be wrought, there, like the priest's
servant that came for flesh for the priest, they wUl
* Qu. ' their '?— Ed. t Qu. ' your ' ?— -Ed.
104

take by strong hand and by violence that which they
would have. This is commonly the war between the
superior and inferior, between the strong and the
weak ; for the weakest here go to the wall.
These be signs of a drooping and decaying common
wealth, when cruelty and violence is its own carver,
and the poor have their faces ground between the
tearing millstones of oppression ; when the poor flock
pines and starves with hunger ; when,
' Alienas oves custos bis mulget in bora.'
For they be called filii alieni, ' strange children,'
that do oppress their brethren, when things are not
carried by the law of justice, but by the power of
violence. And the commonwealth of the Jews were
even sick to the death of this disease, at this time
when Habakkuk prophesied ; for shortly after fol
lowed their deportation, and the destruction of Jeru
salem, and desolation of the temple.
Let all the kingdoms of the world take warning by
this- fearful example, and let not private persons trans
gressing in this kind forget what the Lord did to this
people. 3. The prophet addeth, before me ; wherein he de
clareth a double boldness of these sinners.
1. That they professed their opposition, and cared
not who saw it ; for the holy men of God search not
so deep into the manners of men to seek out their
faults, neither do they profess themselves students in the
affairs of the commonwealth, as to observe how things
are carried ; but if God declare it to them, and cause
them to behold it, and if the workers of this wicked
ness be so bold and open that they care not who see
it, this doth prove the sin deeply rooted and high-
grown in amongst them.
2. It proves their boldness in sinning, that they
durst commit those crying sins before the prophet, the
messenger of God sent of purpose to reprove them,
and coming from almighty God to dissuade them from
it. Sin at first is bashful and modest, and doth fear
the sight of any good man. Seneca, tho learned
preacher, thought it a good thing to keep in unruly
desires, and any intemperancy in young men. Pro-
dest sine dubio custodem sibi imposuisse, et habere quern
respicias ; and to live Tanquam sub alicujus boni viri
semper prasentis oculis. But when men grow to that
height of sinning that they dare commit their iniquities
in the sight of God and men ; in the sight of the
minister that carrieth the sword of God's Spirit, the

Ver. 3, 4.]

MARBURY ON HABAKKUK.

17

word of God to reprove it and threaten it ; or in the
sight of the magistrate that carrieth the sword of God
to punish it, then, to use the apostle's word, ' Sin is
out of measure sinful.'
Such are they that swear, and blaspheme the name
of God, that talk scurrilously and lewdly, that deprave
their brethren maliciously, that drink drunk even
before us, the ministers of God's word, as if God had
sent us to bid them sin on, and as if we had no com
mission to find fault out of the pulpit. They save
their own stakes by confining us to the pulpit, and
shutting up our power there ; for there they know we
may not tax personally, and they think themselves
free enough if we smite at sin only in general terms ;
for such reproofs have no edge but what particular
application doth give them, and therein they are wise
enough to favour themselves.
It is not nothing that the prophet doth say that this
spoiling and violence was done before him ; for his
words of reproof will prove them guilty of wilful trans
gression, and contempt of the divine majesty, as it
presently followeth. And he will- be both a fearful
imprecator against them, as he proveth in this chapter,
to call down God's judgments upon them ; and he will
be a full witness to testify against them before God.
And there are that raise up strife and contention.
This is a further complaint of the prophet against this
people ; that they are so far from peace, that they do
pick quarrels one with another, and make matter of
strife and contention. This is contrary to the apostle's
precept : Rom. xii., 'Jf it be possible, as much as in
you is, have peace with all men.'
There be some of that froward nature, and wrang
ling disposition, that cannot contain themselves within
the bounds of peace, but they must be ever searching
where they may find fault, thinking it best fishing in
troubled waters. You see that God taketh notice of
such unquiet persons, and detecteth them to his pro
phets, that they may chide them for it ; as the apostle
saith, Rom. xvi. 17, ' Now I beseech you, brethren,
mark them which cause divisions and offences.' You
see God marketh them ; for it is one of the six things
which God abhors, Prov. vi. 19, ' him that soweth dis
cord among brethren.' There is great cause why God
should abhor such as stir up strife.
1. Because God is called ' the God of peace,' and
his gospel is called ' the gospel of peace ;' and his
natural Son became pax nostra, ' our peace,' and his
adopted sons be ' children of peace.' Therefore those

sons of thunder, those boisterous and tumultuous
natures, must needs be abominable to him whose ways
be via pads, the ways of peace ; for contraries do
expel one the other.
Contention doth derive itself from two very offensive
corruptions in men, which are abominable to God, as
Solomon sheweth.
1. Only ' by pride cometh contention,' Prov. xiii.
12 ; and indeed they that think themselves wiser than
their brethren, and overween the graces of God in
themselves, and think themselves worthy to sit at the
helm, and to direct all, if they cannot have their own
wills in everything, then they quarrel, and contend
with all that oppose them.
The proud man God resisteth, for he encroacheth
upon his sovereignty ; therefore David saith that God
abhorreth him.
2. ' Hatred stirreth up strife,' Prov. x. 12 ; that is
another corruption in man which God cannot dispense
with, because he is charity ; and only ' he which
dwelleth in charity dwelleth in God, and God in him.'
There be many distastes and dislikes that do grow
even amongst friends, because we either want the
wisdom to know, or the patience to consider, when
time is, that there can be no peace between us, except
we can bear with one another, and forgive one another
some infirmities, which the apostle calleth ' bearing
one another's burdens.' It is not that sin of infirmity
in our nature that is here complained of, but when
men be so perverse and unquiet that they will stir up
strife and contention ; as David complaineth, ' They
stir up strife all the day long.' And when there is
not only contention, as in those that secretly work
one against another, but there is jurgium, a chiding
and scolding too ; and that they go so far in it, that
when the prophet speaketh to them of peace, they
prepare themselves to battle ; this is hostility to peace.
Here all those that disquiet the peace of their
brethren, by secret whispers and by open detractions,
and all those that molest one another in needless suits
of law ; all tale-bearers, that carry fire about them to
inflame a brother against a brother, do see who takes
notice of them, even God himself ; and they make the
prophets and ministers of God, like Joseph, to carry
their evil report . to their father, and to complain of
them as enemies unto peace.
All those, that when a contention is laid asleep, do
awake it with new suggestions, and stir it up afresh,
and put fuel to it to inflame it ; all which proceeds
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[Chap. I.

from an evil root of bitterness in us, and witnesseth
against us, that surely the fear of God and the love of
brethren is not in that place.
The apostle telleth us, that ' if we be led by the
Spirit of God, we are the sons of God.' But it is
clear that contention, and strife, and debate, are fruits
of the flesh, and declare us to be carnal ; and ' flesh
and blood cannot inherit the kingdom of heaven.'
Those contentions do make us unfit for the service
of God, and to perform all Christian offices to one
another ; and God, seeing it for the good of his people,
he detecteth it to his prophets of purpose, that they
may seek reformation thereof. But these did strive
even with the prophets.
How far this unquietness did stretch in this people,
the next words declare.
Therefore the law is slacked.- By the law here he
meaneth the law of God that labefactata est, is weak
ened ; or, as others read it, lacerata est, is torn in
pieces ; others, dissolvitur, is dissolved, that is, the
law of peace and charity ; for the whole sum of the
law is love : that is broken, and no man maketh con
science thereof, or careth to be rued* by it. Here
observe, 1. This goeth near the heart of God's prophet, when
he seeth that God is no more set by, and his law no
better regarded ; so doth the prophet complain, Ps.
cxix. 158, ' I beheld the transgressors, and was grieved,
because they kept not thy word.' This complaint,
then, was no human perturbation, but a sad com
plaint for the injury done to almighty God in his law.
And herein we shew our zeal of God's glory, when we
are moved and troubled at the contempt of his law ;
for commonly we are full of heat and provocation in
personal injuries when ourselves are touched ; but we
are too cold in the quarrel of God. The holy psalmist
cries out, ' Away from me, all ye that work iniquity ;
for I will keep the commandments of my God.' This
is to be angry without sin, when we are provoked
against them that violate the holy law of God.
2. Note how licentiousness was overgrown in this
people, and to what an height their sin was come up.
When the law of God, which was by God given to
them, deposited with them, given with such a charge
of keeping it, with such terrible threatenings of all
declining from it, given with such promises annexed
to the keeping of it, was now neglected ; the lantern

106

* Qu. 'ruled'?— Ed.

and light to their feet put out, of purpose, because
they love darkness more than light.
These two things, mutuo se generant, do mutually
beget each other ; for from the contempt of the law of
God doth arise licentiousness and custom of sinning,
and from that licentiousness doth grow a further con
tempt of the law.
When men live out of the awe of God's command
ments, and will not be kept within the bounds and
limits which the law of God doth set them, there can
be no hope of their conversion ; their estate is despe
rate ; the prophet must repair to God ; this is dignus
vindice nodus. '- It is time for thee, Lord, to put to
thine hand ; for they have destroyed thy laws.'
Judgment doth never go forth. 1. Some understand
this of the impurity of those wicked men, that God
doth see their violence, and how his law is broken,
and yet he keepeth in his judgment, and doth not
punish the transgressors ; which maketh them to sin
boldly ; for ' because sentence is not speedily executed
against the wicked, the heart of the children of men is
wholly set in them to do evil.' In which sense the
prophet doth challenge God of remissness in execution
of his judgment, and quickeneth him by this complaint.
2. Others do understand these words of the corrup
tion of all judicial authority amongst them ; for where
the law of God faileth, and is not regarded, there can
be no seat of justice ; no man can expect that judg
ment should come from thence ; expectavi judicium et
ecce clamor, there is the stool of wickedness. And
that sense doth best agree with this place and the co
herence of the text ; for where religion is despised,.
the courts of justice must needs be corrupt. Justice
is either turned into wormwood, if the judge be in
censed, and carry a spleen ; or if the judge be servile,
and live in fear of some great power, he must take his
directions from them, and he must decree as he is com
manded ; or if he be covetous, justice is a prize, then
win it and wear it ; or if he be partial, as the parties
are befriended, so the cause is ended. So that judg
ment, that is, upright and uncorrupted judgment,
never goeth out ; and so the best causes speed worst.
You see here was great cause of complaint, when
there was neither religion nor justice left in that land.
It followeth,' The wicked doth compass about the righteous.' So
David complained, Ps. xii. 8, ' the wicked walk on
every side.' And again, Ps. xxii., ' Be not far from
me, for trouble is near ; for there is none to help.'

Ver. 3, 4]

MARBURY ON HABAKKUK.

19

He complaineth of the ungodly, and calleth them bulls
:and lions ; strong bulls, ravening and roaring lions.
' Dogs have compassed me.' Where the law of God
is neglected, authority and power degenerateth into
oppression and tyranny ; men lay aside humanity, and
are transformed into brute beasts that have no under
standing. There is nothing more dangerous than to
be an honest man, and one that feareth God and
maketh conscience of his ways amongst the wicked :
•' They came about me like bees,' as the Sodomites
eame about Lot ; and they cry, Down with them,
down with them, and let them never rise again. The
prophet Isaiah describeth it well : chap. lix. 14, 15,
' And judgment is turned away backward, and justice
standeth afar off; for truth is fallen in the streets,
and equity cannot enter. Yea, truth faileth, and he
that departeth from evil maketh himself a prey : and
the Lord saw it, and it displeased him that there was
no judgment.'
Christ told us long ago, in his disciples, ' If you
were of the world, the world would love you ;' for the
world loves all her own : ' but because you are not of
the world, but I have chosen you out of the world,
therefore the world hateth you.' You see how they
eompass about the just men in whom any religion ap
pears, or any care of a good conscience, or any fire
of holy zeal ; the wicked come about such to quench
this fire, and beset such round about that they may
not escape them.
Let Lot say to the Sodomites, 'I pray you, brethren,
do not so wickedly,' Gen. xix. 9; they will press upon
him, and threaten him, ' Now will we deal worse with
thee than with them ; then they pressed to break the
door.' Therefore wrong judgment proceedeth. Because
things are carried by the licentious and unbridled will
of power, without religion or conscience of equity,
therefore there is wrong judgment. I understand the
prophet thus : That private injuries and oppressions
between man and man were frequent, and the wicked
used all means to molest the just ; and when they did
fly for remedy to the courts of justice, they were also
so corrupt, and did so favour the cause of the wicked,
that there they had wrong judgment. The judges and
magistrates that should execute the judgments of God
upon the wicked, and should dehver the oppressed
out of the hands of the oppressor, they were
guilty,— 1. Of favouring and animating and abetting the

wicked in their ungodliness, which they should have
punished, for which also they were ordained.
2. Of unjust judgment, punishing where they should
spare, and oppressing whom they should defend.'
Here was a corrupt commonwealth, and this was
the grief of the prophet, and he had no remedy but
to put the scroll of their sins and to spread it before
the Lord ; and in behalf of the oppressed, to appeal
from the courts of men to the tribunal of God.
The words thus opened, and the sense cleared, let
us consider this text,,
1. In the total sum : it is a very serious complaint
of the prophet to God.
2. In the particulars of which he complaineth.
He complaineth of two things.
1. Of the corruption of the state of the common
wealth of the Jews.
2. Of God's declaring the same corruption to him.
The corruption is expressed in three things.
1. In the conversation.
2. In the religion.
3. In the justice of that nation.
1. In the total. The prophet doth complain to
God seriously, and out of a grieved heart, of the
people. Doct. Complaint is a part of prayer.
Prayer is a pouring forth of the heart to God,
wherein we prostrate all our desires to God, and crave
his help. Sometimes we call to remembrance the
mercies of God, and sum up his benefits, which,
though it be joined with prayer, and doth pass under
the name of prayer, yet is it rather a special and dis
tinct part of God's worship in itself, than properly any
member or part of prayer. Sometimes we beg of God
supply of our wants, and that we call petition. Some
times we plead the cause of our brethren, and beg for
them ; that is intercession. Sometimes we pray
against judgment and sin, and that is deprecation.
Sometimes we have cause to complain to God of the
sins and transgressions of our brethren, when either
the honour of God or the peace of brethren is vio
lated : so here ; this is imprecation. For when we
see that the outward means of reclaiming men from
giving offence to God, to the church, and to Christian
religion, do not work effectually to reform them, yet
we must not forsake the cause of God so, but make
our complaint unto him, and put the matter into his
hand. Thus, when there was a council held against the
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[Chap. I.

apostles, Acts iv., and therein consultation for the
quenching of the light of the gospel, then beginning
to shine more clearly, Peter and John went aside from
the council, dismissed with a strait and severe charge
to speak no more in that name. They came to their
brethren and informed them of these things, and
' they lifted up their voice to God with one accord.'
In that prayer they complain of their enemies : 1,
For that which they had done already. ' For of a
truth, against thy holy child Jesus, whom thou, hast
anointed, both Herod and Pontius PUate, and the
Gentiles, were gathered together.' 2. For that which
they meant to do. ' And now, Lord, behold their
threatenings.' This also is twice included in the
Lord's prayer ; for when we desire that the kingdom
of God may come, we do complain of the enemies of
that kingdom, and desire God to arise and scatter
them, and defeat all their designs against the same.
And when we pray not to be led into temptation, but
to be delivered from evils, we do secretly complain of
all those evils which Satan and his wicked instruments
do plot against the body of the church, or any par
ticular members thereof.
1. The reason is, because vengeance belongeth to
God ; and we must remember of what spirit we are,
and must not take the quarrel of God into our hands,
but leave it to God to see and require.
2. Because the times and seasons are only in his
power ; and we must leave it to his wise justice to
take the fit time for the conversion or confusion of his
enemies, in the mean time resting ourselves on his sure
protection and faithful care of us.
3. Because we may have enemies for the present,
who may come to a sight and sense of their sins, and
may by our complaint of them to God, receive his
saving mercy to reconcile them to the church, as he
did Saul at the prayer of Saint Stephen, who shortly
after became an apostle, and proved a chosen instru
ment of God's glory.
4. We must complain of these things to declare our
zeal of God's glory, and our holy impatience to see
his commandments despised of men.
5. To shew our charity to our brethren, who do
suffer by this cruel and wicked world, whose estates
we pity, and we go to God as a common Father to us
all, to take the matter into his own hands.
From whence we conclude that it ever ought to be
a part of our prayer, to call upon the name of God by
way of complaint of the iniquity of the times in which
108

we do Hve, that God may give an end to it, and that
it may not prevail against his church, lest the enemies
thereof do grow too proud.
This manner of complaining and calling upon God
for justice against the ungodly doth not die with us
here ; the separated souls parted from earth, and from
their bodies, do retain it : Rev. vi. 9, 10, ' I saw
under the altar the souls of them that were slain for
the word of God, and for the testimony which they
held. And they cried with a loud voice, saying, How
long, 0 Lord, holy and true, dost thou not judge
and avenge our blood on them that dwell on the
earth.' This doctrine yieldeth this fruit of appHcation to
our profit.
1. If we ought to complain to God of the wicked
ness of our brethren when they do grow incorrigible,
it is a fair warning to us to walk warily and with a
good conscience before God and man ; and that in
two respects.
1. That we do not offend our brethren by any
means, lest we give them occasion to complain to God
of us. It is a dangerous thing to give occasion of
offence to any of those little ones that trust in God,
and woe be to them that give the offence. It is the
praise of Zacharias and Elizabeth, Luke i. 6, that
they were uf/.i/uffroi. The apostle doth require this of
the Philippians, chap. ii. 15, ha yhwfa api/Axroi
xal axigaioi. Sine querela, sine cornibus, of /j,'s/ifo/j,ai,
conqueror. You shall find it a great contentment in your heart,
and peace in your bones all your life through, but
especiaUy upon your deathbed, when you can comfort
yourselves with this : that your brethren, with whom
you have lived, have had no cause to complain of you.
But it will be an ornament to your memory, and a
second' life to your good name, when you are departed
hence. Let no man neglect the complaints of his brethren,
especially of God's ministers ; for where they be just,
they have swift passage and easy admittance, and most
gracious auditors.
2. That we do not so defile ourselves with our sins
that we may complain, and God will not hear us ; for
there be many more that complain and are not heard,
than of those that complain and have audience and
redress. For this is much more anger than holy zeal.
They had need be very innocent that complain of
others. Turpe est authori cum culpa redarguit ipsum.

Ver. 3, 4.J

MARBURY ON HABAKKUK.

21

This teacheth us by all means to seek the reforma
tion one of another ; for if by our good counsel, or by
our good example, or by brotherly reproofs, or by the
mediation of friends, or by the sharp coercion of the
laws, we cannot destroy sin in them, yet we must not
give them over ; we must complain to God of them,
and leave them to his justice.
2. Let us now review the particulars of the pro
phet's complaint.
1. Of the corruption of the state of the common
wealth of the Jews, and therein,
1. Of their corrupt conversation generally, ex
pressed in these words, grievance, spoiling, violence,
strife, and contention ; all of them against the law of
the second table, ' Thou shalt love thy neighbour as
thyself.' Doct. The sin of uncharitableness corrupteth a
commonwealth, and maketh all the faithful servants of
God complain ; it is a crying sin. Observe the pro
phet's words :
1. Grievance: If we do anything, or say anything
whereby we do grieve our brother, and alienate his
affections from us.
2. Spoiling : If we by any means hurt him in his
maintenance, either by taking from .him that which he
doth possess, or by preventing him in that which he
should possess, by withholding from him the wages of
his labour, or by denying the labourer work whereby
he should live, or by undervaluing his labour to make
it unsufficient to support him, or by bringing up an
evil report of him, or by any alienation of his friends
from him.
3. Violence : Using strong hand to any of these pur
poses, which is called sinning with an high hand and
stiff neck, abusing power and place to oppression and
wrong. 4. Strife : Disquieting our brethren's peace.
5. Jurgium : Provoking them with proud and im
perious speeches.
These sins corrupt a commonwealth, and overthrow
charity, and grieve all such as fear God.
1. Because they impeach the authority and power
of God, who hath reserved to himself the dispensation
of his own gifts here ; for the earth is the Lord's, and
all that therein is, and he hath given it to the sons of
men. Whatsoever either honour or wealth any man
possesseth, which is not of his gift, that is achieved
by unlawful means, it hath not his blessing, and it is
held by intrusion and usurpation.

He hath not put man into the world, as he did the
people of Irael into Canaan, to be his own carver, and
to take what he can get by strength or policy ; they
had warrant for what they did there, we have a law of
restraint, to confine us to lawful ways and means of
living; therefore all such violence as invadeth the
goods of our brethren is a wrong to him who openeth
his hand and filleth with plenty, and doth not bid us
arise, kill, and eat, and get what we can, no matter
how. 2. This uncharitable practice doth destroy society;
for seeing God for peace sake hath made a difference
between men on earth, some superior, others inferior ;
some rich, some poor; that there might be a need of
one another, to maintain the state of a commonwealth,
all they that engross to their own heap, and do only
study themselves and their own house, they corrupt
and destroy that common society which ought to be
in the members of the body.
I read that Pope Adrian the sixth, a monkish man,
demanded once of John of Salisbury, his countryman,
what opinion the world had of the church of Rome.
He answered that the church of Rome, which. should
be a mother, was now become a step-mother, and
gathered and got all from her own children. The
pope replied with a tale : all the parts of the body did
conspire against the stomach, and thought much to
labour for that, whereupon they resolved to feed it no
longer ; but within few days, there grew such a
general decay in the state of aU the parts of the body,
that at last, finding their error, they laboured as before
for the stomach, and found then that that maintained
them all. The pope's application was, that the pope
is the stomach in the body of the church, and that
though all the members of the body do feed him, yet
he gathereth not for himself, but for the whole body.
It is true, that the father of a commonwealth is the
stomach, from whence all the body, as from the root,
deriveth sap and nutriment, and therefore all must
labour for him. But one body must have but one
stomach ; and therefore when every man shall rob
and spoil and swallow up what he can, the body must
needs perish.
Again, where that one stomach is good, the body
thrives ; for that hath not only an appetitive faculty to
desire food, and receptive to entertain it, and a reten
tive to keep it, but a digestive also to distribute it
into all the parts of the body.
But if the stomach be appetitive and rapine, and
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22

MARBURY ON HABAKKUK.

fCHAP. I.

devour all, as in some disease, caninus appetitus, which
is a greedy devourer ; or if it be retentive and will
part with nothing, but is the hell and grave of all that
it receiveth, as in covetousness ; or if it be defective
in the retentive faculty, and cast up all, as in prodi
gality and waste ; or if it be ill affected in the diges
tive faculty, that it feedeth nothing but ill humours,
to overthrow the contemperament of the complexions ;
that is, if it feed the sanguine only, and so maintain all
kind of wantonness, pride, and vanity ; if it feed only
choler, and so support tyranny and violence ; or if it
support only melancholy, it feedeth sullen and busy.
projecting wit ; or if it feed phlegm, it sustaineth
idleness ; — if it do not nourish the temperament of
these humours in the body, it feedeth diseases and
destroyeth the body.
Thus wag. ihe'commonwealth of the Jews at this time
-^fliSease37 and only the choler was fed, which brought
forth grievance, spoiling,- violence, strife; so riches
became the faculties of evil doing, and power was the
mother and nurse of violence.
Use. Our lesson therefore is, if we love the state of
the commonwealth in which we live, and would have
the body thrive, of which we are members, we must
observe the law of the Christian charity and common
justice. Justitia tua sudm cuique tribuit, charitas tua tuum,
we must do all men right, and know our own from
another man's, and we must distribute to the necessi
ties of our brethren, that there be no complaining in
our streets ; the elder must labour by good counsel
and good examples to support the younger, the younger
by their strength and labour to give subvension and
help to the elder, each to know their own, and to
think nothing theirs which is not lawfully gotten.
Let us remember the severe prohibition of the law,
which not only bindeth our hearts and affections, say
ing, ' Thou shalt not steal,' nee actu, nee affectu,
neither in act nor in desire ; but it restraineth our
very first thoughts and motions of the mind : ' Thou
shalt not covet any that is thy neighbour's.'
Let us remember how much violence, and spoiling,
and grievance, and strife displeaseth God, and let our
brother dwell in peace by us ; let us not so much as
look upon our brethren with an evil eye, to envy their
thriving, or with a covetous desire to enrich ourselves
with their spoils.
We see the danger of this commonwealth of the
Jews because of their oppression, and we see the re-
110

medy here used, to complain thereof to God ; there
fore if we with Solomon, Eccles. iv. 1, 'Turn and
consider all the oppressions that are wrought under
the sun, and behold the tears of the oppressed, and
none comforteth them ; and the strength is of the
hand that oppresseth them, and none comforteth
them ;' I know no remedy that we have but our
prayer to God, for he only is the refuge of the
afflicted. If the minister complain that he cannot be enter
tained to execute the priest's office without simoniacal
contracts, or being in the execution of the same, can
not keep the tithes and profits of his place from spoil
and depredation; if the soldier complain that in time of
peace he is despised; if the merchant be hindered in his
commerce, the husbandman overracked in his rent,
the labourer either not found work, or not paid their
wages ; if the common man be exhausted by imposi
tions and exactions, and the rich man milked by bor
rowings, while the most idle and unprofitable moths
of the commonwealth, and the rust of peace, doth de
vour all, and build their nest on high, full of the spoils
of their brethren : these things tell us, that they
that are dead in the Lord are happy ; as Solomon
saith, they hear not the voice of the oppressor, and
they shall not see the evil which this crying sin shall
bring upon the living, for you shall see that God
heareth the complaints of his holy ones, and visiteth
the land that transgresseth in these things.
The corruption of religion, even the contempt
thereof, is complained of. The law of God slacked,
weakened, despised.
Doct. It is a diseased and a desperate state where
religion is contemned, and where the law of God is
not cared for.
Reason 1. The cause is, because we hold nothing
temporal in this life by any other right than upon
condition of our obedience to the law and will of God :
Isa. i. 19, 20, 'If thou consent and obey, thou shalt'
eat the good things of the land : but if ye refuse and
rebel, ye shall be devoured with the sword.'
Moses, repeating the law of the ten commandments
to the people, Deut. v. 2, calleth it the covenant which
the Lord made with them in Horeb ; and the condi
tions of the covenant were these : ' Ye shall observe
to do therefore as the Lord your God hath commanded
you ; you shall not turn aside to the right hand nor
to the left ; you shall walk in all the ways which the
Lord your God hath commanded you, that ye may live,

Ver. 3, 4. J

MARBURY ON HABAKKUK.

23

and that it may be well with you, and that ye may
prolong your days in the land which ye shall possess.'
The very introduction into the law, ' I am the Lord
your God, which brought thee out of the land of
Egypt, out of the house of bondage,' sheweth why
God delivereth us from the hands of our enemies,
that we may serve him, and that we may thrive and
prosper in his service.
Therefore, where the law is slacked, and religion
set at nought, the despisers thereof have no lawful
interest in anything that they possess, but are in
truders and usurpers, and such as encroach upon
God's rights without any plea of right ; they are
robbers of the just, to whom the earth is given, and
with whom only the covenant of Godtie'3__ule.
The psalmist saiin, fs. cxix. 1, ' Blessed are the
^jindefiled in the way, who walk in the way of the
Lord.' The idle speculations of secular wise men,
and the corrupt affections of carnal men, have sought
felicity in other ways, but have not found it. The
way of religion, and keeping the law of God, never
failed any man ; for though the faithful man be not
justified by his obedience and keeping of the law, yet
the faith of the man is so justified; as St James saith,
' Shew me thy faith by thy works.'
The way of temporal fulness hath misled many, and
corrupted the very Jews of God's people ; for why did
they oppress, and spoil, and grieve, and contend with
their brethren, but to mend their own heap ? And
riches are not but for use. By riches they might
have their heart's desire in anything here below, they
might buy it out.
Every one observeth the way of his time ; if he see
that there be no way of rising or thriving in the world
but by such a mediation, the whole address is that
way, and that means is wholly studied. If a man see
that there is nothing to be had without money, for
money anything, then money is his whole ^ study :
quarenda pecunia primum.
And sure if men did see that nothing but virtue,
and religion, and the fear of God did prefer men, and
sufficient worth for the place that they seek, men
would study virtue and honesty, and all those parts
which might make them worthy of what they
seek. But it is no matter ; let the men of this world
share amongst them things temporal, and let them
break and slack the law of God to humour the pre
sent times, as those Jews at this time did, of whom

the prophet doth complain, 'I will give them sauce to
their meat.' For three things well considered will
call us away from these temporal desires, and make
us despise the world.
1. Though one man had all that this world afford-
eth delightful, yet all this could not satisfy his un
bounded desire ; he could not take use of it all, he
should have but the beholding of some of it with his
eye, and that the least part of the whole.
2. All these things could not give rest and peace to
the conscience, or heal the diseased soul, or comfort
at the dying hour ; they cannot stand in the gap to
turn away the judgment of God, they cannot so much
as cure the headache, or the toothache, or any disease
of the body. " --... ____
When our sins be ripe arid readyjor the gathering,
all the wealth of the world canno.1 . J_ae_»ut the sickle
of vengeance.
3. None of all this sublunary happiness can extend
itself to eternity ; we brought it not with us, and we
must leave it behind us ; and, as Zophar said, Job
xx. 15, - He that hath swallowed down riches shall
vomit them up again ; God shall cast them out of his
belly.' Neither do all men tarry till they die to lay
down these things. We have heard with our ears,
and seen in our own times, how some have outlived
great honours, and seen them conferred upon others ;
we have seen great esteemed rich men break, . and
their poverty come upon them like an armed man.
On the contrary, the man that keepeth the law of
God with his whole heart, and doth his best to walk
conscionably before God and man^ that man hath
three benefits, which would encourage any man to
embrace the law of God with obedience, and they are
the three things in this life most of all to be desired :
1. Safety from evils.
2. Comfort within himself.
3. Estimation abroad.
1. Safety.
The greatest danger that the just man feareth in
this life is the wrath of God ; for all other evils be the
exercise of his virtue, that evil of God's displeasure is
the wound of the soul ; forj there is no peace where
God is angry, but only the terror of the Lord. From
this, he that keepeth the law of God is safe ; for he
knoweth that whom God loveth once, he loveth for
ever, and the grace of election cannot be lost.
He may chasten such with the rods of men, but his
mercy he cannot utterly take away ; for the founda-
111

24

MARBURY ON HABAKKUK.

[Chap. I.

tion ofthe Lord is sealed with this seal : ' The Lord
knoweth who are his.' ' Whom he knoweth he elect-
eth, he predestinates, he calleth, he justifieth, he
sanctifieth, he glorifieth.' They cannot sin unto
death. He will cover them under his wings, and
they shall be safe under his feathers.
2. Comfort within himself.
This cometh from a pure fountain of grace : ' The
Spirit of God witnessing to our spirit that we are the
sons of God ; ' and then the answer of a good con
science to that spirit, which hath this effect, that the
more we do see and feel the failing of all our temporal
comforts, the more we cleave to God, and seek our
comfort in him.
3. Estimation abroad. __- —  *^
1. They are dear to Jw«,~ wholoveth them, and
declareth theWl^jai ur^iis promises.
2. Theire 'dear to the Son of God: he bought
tf^__r'wTm a price, and he thought it well bestowed on
them ; he gave them his word in the Holy Ghost to
abide with them for ever, and he is gone to prepare a
place for them.
3. They are dear to the angels of God : they pitch
their tents about them living, and minister unto them ;
and when they die, they carry their souls into Abra
ham's bosom.
4. They are dear to their mother the church of
God, who saith to them as Solomon's mother, Prov.
xxxi. 2, 'What, my son? what,, the son of my womb?
what, the son of my vows ? ' And she is ready to
tender her children to God, saying, ' Lo, here am I,
and the children which thou hast given me.'
5. They that Hve in the obedience of the law of
God have the testimony of the wicked, for they can
not complain of them ; if they do them wrong, they
suffer it without seeking revenge ; if they need the
help of the'godly, they give it them without respect of
persons ; if they be sick, tBe faithful' pray for them ;
if they do evil, they reprove them friendly; and when
they die, they will rather cast the care of their estates
and children upon such as fear God than upon other
men whom they have loved more for their similitude
of manners.
And note this, they that walk severely in the obe
dience of God's law, are at the most taxed but for
hypocrisy, which sheweth that even the world cannot
blame them, if they be sincere, and truly and really
answerable to their outward profession.
To all this we may add, as the fuU comfort of aU,
112

that ' godliness hath the promises of this Ufe, and the
life to come.'
1. Of this life. We hold that which we possess in
a good right, by our obedience to the law of God, and
we have God's word and promise for it, that nothing
shall be taken from us, if that we do enjoy here but
for our greater good.
2. Of the life to come. That is double :
1. Here ; in our good name, in our posterity, a
sure house.
2. Hereafter; in glory, in fulness of joy.
I do not doubt but God hath wrought that sad*
effect by the plentiful ministry of his word in our
church ; that he hath many holy souls here amongst
us~whieh-__£l_L.tha. commandments of God more dear
than all that they possess, of thai ___<. ;r._v.. d hath to
give them ; and for their sakes God is merciful ttfusr^
land, and gives us that peace and plenty which many
of our neighbour churches do want. And if God
should shut up these in the chambers of death, the
candle of the wicked would be soon put out.
But we cannot but see that papists do grow both
more and more bold than they have been ; whence
they have their encouragement, God best knoweth.
We see that schismatics and separatists are increased,
and much of the knowledge that is gotten turneth into
swelling, and pride, and contention. We see that the
Sabbath of God is most neglected, even of those that
owe God most service, for the abundance of things
temporal ; we see that profit, and pleasure, and com
pany, and custom of sinning, hath brought the law of
God into contempt with such as are profane.
Let such see and consider how God dealt with his
own people in such a case, as the next part of this
chapter sheweth, and let them fear. For. us ; let us
know that in keeping of the law of God there is great
reward ; and let us learn to love this law, and put our
whole strength to the keeping of it, that we may live.
And this,
1. In sincerity ; not with eye-service, to be seen of
men ; agamst hypocrisy.
2. In zeal and fervency of spirit ; his word in our
hearts must be as a burning fire, Jer. xx. 9, against
cold and perfunctorious profession, which is the general
disease of professors.
3. With perseverance to the end, without any in
termission or cessation ; against apostasy and back
sliding, even as our great example did, who was obe-
* Qu. 'said'?— Ed.

Ver. 3, 4.]

MARBUBY ON HABAKKUK.

25

dient to the death ; even he bowed down his head,
and gave up the ghost. This, and nothing else, doth
make this life peace, and the next life glory ; this is
the old and good way ; walk in it, and you shall find
rest for your souls.
8. The corruption of justice is another of the pro
phet's complaints.
Doct. Corruption of justice is a dangerous sign of
a drooping commonwealth.
Reason 1. The magistrate sitteth in the place of
God, and he is the common father of the people ; and
God hath put his own sword into his hand, and com
manded him to judge justly between man and man.
If either there be no magistrate, as when there was
no king in Israel, the people did what seemed good in
their own eyes, then every man is his own judge, and
the stronger prevail against the weaker. Or if the
magistrate be corrupt, there goeth forth wrong judg
ment ; and good causes have unequal hearings, and
right taketh no place. Solon in the Athenian, and
Lycurgus in the Lacedaemonian, commonwealth, got
them honour in the books of time for their justice ;
and Herodotus reporteth, that amongst the Medes,
when they yet had no king, Deioces being but a
private man, by compromising contentions betwixt
man and man justly and equaUy, got that reputation
amongst the people, that in short time aU the causes
of the country were referred to his hearing, which got
him such a name of doing justice, that when they
found it necessary to put themselves under the govern
ment of a king, they found no man so fit to invest in
that honour as Deioces ; and they with one consent
chose him to be their king. And Solomon saith,
Prov. xvi. 12, ' The throne is estabUshed by righteous
ness.' Therefore, where justice faileth, God's ordinance is
made an instrument of cruelty, and the king's throne
is set on a sUppery place ; as we find it exemplified in
this kingdom of the Jews, whereof Zephaniah com
plaineth, chap. iii. 3, ' Her princes within her are
roaring lions ; her judges are evening wolves.' And
Micah, chap. iii. 10, ' They build up Zion with blood,
and Jerusalem with iniquity. The heads thereof judge
for reward. Therefore shall Zion for your sakes be
ploughed as a field ; and Jerusalem shall become heaps,
and the mountain of the house as the high places of
the forest.' For God cannot long endure that his
sword shaU be drawn against his people, and that his
gods (for he giveth judges his own title) should be

come lions, and bears, and bulls, and wolves, and
devils, amongst the sheep of his pasture.
He did the government, then, a great honour, who
bore in his shield the picture of justice, having in one
hand the sword, in the other the states,* with this
word, Dum illa evinoam.
But when tribunalia may be caUed tributalia, where
judgment is given according to the gifts and rewards
that are given ; or where corrupt affection serveth its
own turn any way from the way of justice, God seeth
it, and is angry that there is no judgment, et qui videt
requiret. Reason 2. Corruption of justice is a sign of a droop
ing commonwealth, because it not only is contrary to
religion, and the written law of God, but it is contrary
to the law of God written in the heart of man.
For, as Lactantiusf saith well, Radix justitia et
omne fundamentum aquitatis est illud, vide ne facias
ulli quod pati nolis. This counsel is good. Transfer
in alterius personam quod de te sentis, et in tuam quod
de altero judicas. And if this law of nature must bind
all men to do justice one to another, much more must
it oblige those to whom the office of administration of
justice is committed ; let them make it their own case,
and so no wrong judgment shall go forth.
For this samejMs naturale is the fountain of all jus
tice ; which religion hath so enlightened, that God, hav
ing planted true religion in his church, the prophet
saith, Isa. v. 7, ' He looked for judgment.'
Use 1. The proper application of this text is to the
magistrate, to admonish him to execute the judgments
of God justly, that neither the people may have cause
to complain of wrong, but may know where to have
right done them ; neither the prophets of God may have
cause to awake the justice of God against those that
manage the sword of justice crueUy or partiaUy, or
any way corruptly. But I have none such in this
audience to admonish, and therefore I omit that ex
hortation, as unproper for this hearing.
Use 2. For us, if we hear the cry and complaint of
our brethren, or feel the smart of oppression in our
selves, we see the danger of it to the state in which
we live, threatening it with ruin ; and it ought to stir
us up, as the apostle doth admonish, to pray to God for
his help : 1 Tim. ii. 1-8, ' I exhort therefore, that,
first of aU, supplications, prayers, intercessions, and
giving of thanks, be made for aU men ; for kings, and
aU that are in authority ; that we may lead a quiet
* Qu. ' scales ' ?— Ed. t Divin. Instit.
113

26

MARBURY ON HABAKKUK.

[Chap I.

and peaceable life in all godliness and honesty. For
this is good and acceptable in the sight of God our
,Sayipur.' .Insurrection against the magistrate, and deposition
of kings, and violence offered to their persons, even
unto death, is a presbyterian doctrine. Buchanan,
the Scottish chronicler, our king's first schoolmaster,
in his book de jure regni, was the first broacher hereof,
who maketh kings to derive their authority from the
people, and giveth power to the people to take away
the same if he govern not justly.
Against this we have God's own word, saying,
.'Touch not mine anointed,' where he calleth kings
his anointed by a special title, not given to any other
persons but; sueh as exercise regal authority all the
Scripture through. And if they may not be touched,
much less may they be deposed, or their persons vio
lated. And this title is not only given to David but to
Cyrus : ' Thus saith the Lord to Cyrus, mine anointed,'
Isa. xliii. 1; for, as Irenseus saith, lib. v., 'Inde illis
potestas unde Cyrus; for so the apostle, ' The powers
that be are ordained of God.'
Therefore the presbytery and papacy, like Herod
and Pilate, are friends to do a shrewd turn, when they
both put power on the people to right themselves
against kings that do not execute judgment.
The apostle is a better guide ; he bids pray for
them, and if you consider what kings then reigned,
you wfll say there could not be worse.
I must therefore with the apostle admonish : let
every soul submit itself; let no man, let not a confe
deracy of men, seditiously and maliciously advance
themselves against the Lord's anointed. Hand off,
offer him no violence, use not the tongue to curse
him, use not the pen against him to libel him ; curse
him not in thy heart, touch ^iim no noxious and offen
sive way ; and if subordinate magistrates do let wrong
judgment proceed, appeal from them to him that sitteth
on the throne of justice, who doth drive away all evil
with his eye. If he will not do thee right, go in the
prophet Habakkuk's way, wrestle with God by thy
prayers, and make thy complaint to him, 'He heareth
the complaint of the poor.'
2. He complaineth and chideth with God for shew
ing him all this iniquity and violence ; from whence we
are taught,
Doct. It is lawful in our prayers to expostulate and
contest with God.
114

Habakkuk goeth far in this, you have heard . Jerome
saith, Nullus prophetarum ausus est tarn audaci voce
Deum provocare. Yet we shall find that others have
gone very far this way, David for one : Ps. xxii. 1,
' My God, my God, why hast thou forsaken me? why
art thou so far from helping me, and from the words
of my roaring ? 0 my God, I cry in the day, but
thou hearest me not ; and in the night season I am
not silent.' And he professeth it. Ps. xiii. 9, ' I
will say unto God my rock, Why hast thou forgotten
me ? why go I mourning because of the oppression of
the enemy ?'
David is very frequent in these expostulations ; so
is holy Job, so is Jeremiah, and both these are very
much overgone in passion, and therefore examples
rather of weakness, which we must decline, than rules
of direction to imitate.
St Paul doth give us good warrant for this wrestUng
with God ; it is his very phrase : Rom. xv. 30, ' Now
I beseech you brethren, for the Lord Jesus Christ's
sake, and for the love of the Spirit, that ye strive
together with me in your prayers to God.' He useth
a word that signeth such striving as is in trying of
mastery who shall have the best. And Jacob is a
type hereof, who wrestled with the angel till the break
of the day ; and though he got a lameness by striving
with his over-match, yet would he not let him go till he
had gotten a blessing. Representing the fervent peti
tioners that come to God in the name of Christ, as
the woman of Canaan did for her daughter, neither
the disciples nor Christ could make her turn aside or
be silent.
Quer. But here is a quare, for the apostle doth say,
Rom. ix. 20, ' 0 man, who art thou that repliest
against God?' When once God hath declared him
self in anything, how dare we call him to account,
and ask him a reason for anything he doth ? And
again, the prophet Isaiah saith, chap. xiv. 9, ' Woe
unto him that striveth with his maker.' Further, is
it not contrary to that petition in the Lord's prayer,
fiat voluntas tua; for doth not the prophet declare
here a dislike of that which God did, as seeming to
wish it had been otherwise, when he asketh, ' Why
dost thou shew me iniquity, and make to behold vio
lence ?'
Sol. The best way to clear this doubt is to behold
this passion in some chosen servant of God, and see
what he makes of it. We will take David for our
example, and let us hear him first complaining and

Ver. 3, 4.]

MARBURY ON HABAKKUK.

27

then answering for himself. His complaint is pas
sionate: Ps. lxxvii. 7-9, 'Will the Lord cast off for
ever ? and will he be favourable no more ? Is his
mercy clean gone for ever ? doth his promise fail fol-
evermore? Hath God forgotten to be gracious? hath
he in anger shut up his tender mercies ?' - He reco-
vereth himself, saying, ver. 10, ' And I said, This is
mine infirmity : but I will remember the years of the
right hand of the Most High.'
Surely there be infirmities in the saints of God,
and this expostulation with God is an effect of infir
mity. Yet shaU you see that this doth no way weaken
the doctrine before delivered, that it is lawful to expos
tulate with God in our prayers.
The infirmities of God's servants are of two sorts :
1, natural; 2, sinful.
We must so distinguish, for when Christ took our
nature into the unity of his person, with it he took
upon him all our infirmities, but not our sinful ones ;
for he was like man in all things but sin.
Three especially are noted in the story of the Gos
pel; that is to say,
Sorrow, fear, anger.
1. Sorrow ; for he wept and mourned.
2. Fear ; for he was heard in that he feared.
3. Anger ; for he did often chide and reprove.
These affections be natural, and so long as they be
affections, they are without blame ; when they exube
rate and grow into perturbations, then they are faulty,
for there is rj6og, which is tha inclination, and there is
<!ra8og, which is the inflammation of nature. God, who
in creation gave these affections to nature, hath not
denied us the use of them, yea, he hath ordained them
as excellent helps for his work of grace in us ; there
fore we find fear mingled with faith to keep it from
sweUing into presumption ; that fear is not a sin in the
elect, as some weak consciences ignorantly mistake it,
but it is cosfidd, the whetstone of faith, to give it the
more edge, as in that complaint of David, ' My God,
my God, why hast thou forsaken me ?' Where the
first part of that complaint is vox fidei, the voice of
faith, My God, my God ; the second is vox timoris, the
voice of fear, quare me direliquisti ? And we say fear is
a good keeper, it makes us lay so much the faster hold
on God by faith ; yea, it is a warning to us to avoid
anything that may do us hurt. ' The wise man feareth
and departeth from evil,' Prov. xiv. 16.
Sometimes we find fear mingled with joy, as, for
example, Ps. cxxvi. 1, ' When the Lord brought again

the captivity of Sion, we were like them that dream.'
They were overcome with joy for their deliverance and
restitution, and yet they felt withal a fear that it was
too good to be true, and doubted that it was but a
dream. We do not receive any good news, but before
the hearing of it we fear. The angel that appeared to
Zacharias the priest found him afraid, Luke i. 13. The
angel that came to the Virgin Mary found her afraid,
so did he that brought the news of the birth of Christ
to the shepherds ; for all men know that we have no
cause to expect any news* from heaven, we are so
evil and sinful.
And although the comforts of God do remove that
fear for a time, yet God would not have it quite extin
guished in us, for the prophet biddeth us, Ps. ii. 11,
' serve the Lord with fear, and rejoice with trembling;"
and the apostle doth bid us, too, ' work out our salva
tion with fear and trembling.'
Sometimes grief is mingled with faith, as in the poor
man in the Gospel, of whom Christ said, ' Dost thou
believe ?' He answered first with his tears, then with
his words, saying, ' Lord, I believe : help thou my
unbelief.' So in the publican, beating his breast, and
saying, ' Lord, be merciful to me a sinner.'
Sometimes indignation is mingled with faith, as in
all the imprecations of the prophet, which, as they are
prophecies, and so proceed from the Spirit of God, so
are they passions in these holy men, and are vented
with that indignation of which the prophet saith, 'Be
angry and sin not,' and which the same prophet justi
fieth, ' Shall not I hate them, 0 Lord, which hate
thee ?' And this holy indignation you see in the very
separate souls: Rev. vi. 10, 'They cry with a loud
voice, How long, Lord, dost thou not judge and
avenge our blood on them that dwell on the earth ?'
Tantcene animis coelestibus irce!
To come now to the point in question :
This zeal of the prophet is not a dislike of, or an
opposition to, the wiU of God by way of contradiction,
but a dislike of the thing done, according to the ex
press will of God, wherein the prophet doth not
offend. The example of our Saviour Christ is full, and
giveth testimony to this truth ; for coming of purpose
to lay down his life for his church, and knowing it to
be his Father's will that he should so do, yet in the
garden he three times prayed that if it were possible

* Qu. ' good news ' .? — Ed.

115

28

MABBURY ON HABAKKUK.

[Chap. I.

that cup might pass from him. He did not resist the
will of God, for to that he submitted himself, but he
disliked that which he was to suffer according to that
will. The reason is, because it was evil and a punish
ment, and he who taught us to pray, Libera nos a
malo, ' Deliver us froift evil,' did so himself.
So, though he knew the will of God to be peremp
tory for the destruction of Jerusalem and the rejec
tion of the Jews, he sorrowed and wept for the same,
which shewed his dislike of the thing decreed, though
he approved the decree itself, and resisted it not.
Sorrow is a grief taken by a natural disHke of that
for which we grieve. When our parents, wives, chil
dren, or friends die, we grieve. The apostle doth
not forbid that affection : he limiteth and regulateth
it ; he would not have us sorrow as men without
hope. And when he took on him our natural infir
mities and affections, he did not so undertake them
to remove them from us or to extinguish them in us,
but to correct and temper them ; as St Cyril saith,
ut sic natura nostra reformaretur ad melius, that so
our nature might be bettered.
In this very example in my text, ofthe prophet's dis-
Uke that God should shew him this iniquity and violence
of the Jews, which was a grief and a burden to him
to see, remember what is said of Lot by St Peter :
2 Peter ii. 8, ' For that righteous man dwelling among
them vexed his righteous soul from day to day with
their unlawful deeds.' Here was not only an holy
grief for, but an holy indignation against, the sight
of these things which God shewed him, and that in
the righteous soul of a righteous men.
I conclude this point as before, with David's words.
I deny not that this was the prophet's infirmity ; I
deny it to be his iniquity, it was no sin in him. And
I again urge my former point of doctrine, it is lawful
for the holy servants of God), to expostulate and con
test with God in their prayers.
Reason 1. Because hereby we declare our dislike
of those things against which we contest, as here the
prophet sheweth that it is to him very hateful and
offensive to behold the sins of the people, which both
corrupt and endanger the state of the commonwealth.
So when the prophet complaineth often of God's
longsuffering toward the wicked, he sheweth it to be
an offence to the children of God, that the enemies of
God should be so long forborne. And when he awak
eth God, ' Up, Lord, why sleepest thou ?' and stirreth
him to revenge of his own cause, therein he declareth
116

his zeal of the glory of God, of which he must be
careful especiaUy.
Reason 2. This public expostulation, used in this
case to awake the justice of God against the wicked,
doth seem to terrify the ungodly from their wicked
ways ; for when they see that they that fear God, and
walk before him, and with him, are up in arms agamst
them, and bandy their imprecations against them,
they cannot but see their estates in great danger.
Reason 3. This expostulation pf the just doth de
clare that their yielding to the will of God in these
things, which they do without offence to God's dislike,
is not out of natural principles and reasons incident
to humanity, but from a supernatural dedition and
yielding of themselves to the transcendent will of God,
whereby they do approve even what they do disUke,
because they find the will of God that way.
The profit which we may make of this point is,
1 . To teach us zeal in the cause of God ; for there
is no life in the service that we perform to Go*d with
out zeal. There is not only the Spirit of God required
in us, but fervency of the Spirit by the apostle ; and
that the same apostle calleth the Spirit ' dwelling in
us plentifully ;' and in another place, ' The Spirit
sanctifying us throughout.'
This giving our bow the fuU bent, that it may have
the full strength, and this to be drawn home, when
we send our prayers up to heaven, that they may
reach the mark, this is, ' So run, that ye may obtain.'
It is called striving to the mark.
Zeal only used in matters of form and ceremony,
and in outward things, makes us, like Agrippa, almost
Christians ; but zeal against the evil life and crying
sins of the time, is discreet and necessary ; for these
do hack and hew the bough we stand upon, these
underdig the ground we walk upon.
These put it to an if, si Filius Dei es, if thou be the
Son of God. Let them that love righteousness and
peace be troubled at these things, and quench this
common fire first ; that is the apostle's method. For
having taught the doctrine of the sacrament of the
Lord's supper, and of holy preparation to the com
municants, he concludeth : 1 Cor. xi. 84, ' And the
rest wiU I set in order when I come,' diuragopai.
First, he directed them in the prayers of piety ; he re-
serveth the rd,%is, the order, till his coming to them,
shewing that he had apostolical power for that ; but
that must be done after this.
In religion, that is now the double complaint,

Ver. 5-11.]

MARBURY ON HABAKKUK.

20

1. Of want of zeal where it most should be.
2. Of inordinate zeal in other things.
The want of zeal in many professors of religion is
such, that both popery, and anabaptistry, and other
schismatical and sectarious professors, are suffered to
grow up together with the profession of the gospel,
which could not be if we had zeal proportionable to
our knowledge, such as was in David, ' All false
ways I utterly abhor.'
We see also great corruptions in manners, which
holy zeal might soon eat out, and without which reli
gion may bring us to church, and to the font, and to
the Lord's table, and may rank us with outward pro
fessors ; but till we grow to such an hatred of sin, as
the very patience, and forbearance of God toward those
that do abominably, and will not be reformed, doth _.
disquiet and grieve us, and make uscomplain, we fail
and come short of duty to God.
2. Another complaint of the church is, of inordi
nate zeal, which is,
(1.) Either in persons without a lawful calling seek
ing to reform things amiss.
(2.) Or in respect of the things, when men, carried
with the strong current of opinion, find fault where no
fault is, or make the fault greater than it is.
(3.) Or in respect of times, when men prevent the
time, and exasperate the judgments of God, and pro
voke his justice against their brethren, before they
have done aU that can be done by the spirit of meek
ness. (4.) Or in respect of time, when they express their
zeal first against those things that may with least
hurt to the church be forborne, tiU more concerning
affairs of the church be advisedly thought upon.
(5.) Or in respect of the measure of zeal, if it be
more or less than the cause of God requireth.
(6.) In respect of the mixture of it, if it be com-
meded with any .of our own corrupt and furious per
turbations. 2. Seeing, therefore, we may make so bold with
God, as the prophet here doth, we are to be taught
that God is so slow in the execution of his judgments,
even upon them that do ill, that till he find that his
patience is a burden to his church, and till he be even
chidden to it by his faithful ones, he cannot strike.
Wherefore we must both stir up ourselves and our
brethren to a serious consideration of this goodness of
God, and that which the apostle doth call ' the riches
of his patience ;' that we despise it not, that we spend

not such riches unthriftily, but bestow it upon our
repentance, and making our peace with God.
8 Seeing we may thus caU God to account, as the
prophet here doth, and chide his remissness, let us
not take it ill at the hands of God if he chide us for
our sins, which do well deserve it, and he contest
with us for our neglect of our duties, either to him or
our brethren.
4. Seeing we have so good warrant for it, when we
see any unremedied evils which do threaten ruin fo
our church or commonwealth, which perchance the
minister may be forbidden to reprove or to dissuade,
such as these in my text, violence and oppression,
corruption of religion, and corruption of courts of
justice, which the minister in general terms may re
prove, but he must not with Nathan say, Tu es homo,
Thou art the man, to any delinquent in any of these
kinds. This, then, is the remedy : we may go to God him
self, and chide with him for it, without any fear of
scandalum magnatum; and in holy indignation and
zeal of God's glory, laying aside our own corrupt pas
sions, we may call him to account for shewing us, and
making us to see such things.
And I do not doubt but we shall have as good suc
cess as this prophet had, as the next section of this
chapter doth declare.

Vers. 5-11. Behold ye among the heathen, and re
gard, and wonder marvellously ; for I will work a
work in your days, which you will not believe, though it
be told you. For, lo, I raise up the Chaldeans, that
bitter and hasty nation, which shall march through the
breadth ofthe land, to possess the dwelling-places that are
not theirs. They are terrible and dreadful : their judg
ment and their dignity shall proceed of themselves. Their
horses also are swifter than the leopards, and more fierce
than the evening wolves : and their horsemen shall
spread themselves, and their horsemen shall come from
far ; they shall fly as the eagle that hasteth to eat.
They shall come all for violence: thdr faces shall sup up
as the east wind, and they gather the captivity as the
sand. And they shall scoff at the kings, and the
princes shall be a scorn unto them : they shall deride
every stronghold ; for they shall heap dust, and take it.
Then shall his mind change, and he shall pass over, and
offend, imputing this his power unto his god.
These words are the second section of this chapter,
117

30

MARBURY ON HABAKKUK.

[Chap. I.

and do contain God's own answer to the former com
plaint of the prophet, wherem God declareth how he
will be avenged on his own people, for the oppression
and violence which they have used, for the corruption
in manners, in religion, and in the administration of
justice. Let us begin at the words, and search the will of
God revealed therein.
Ver. 5. Behold ye among the heathen, and regard,
and wonder marvellously. Here is God himself speak
ing to his sinful people the Jews, and awaking tiiem
to behold the anger to come.
Here is first the roaring -of the lion, as in Amos,
chap. i. 2, ¦' The Lord will roar from Sion, and utter
his voice from Jerusalem.'
This is the thunder; the thunderbolt doth after
follow. 1. He biddeth them behold; that is, to take this
threatening of God's judgment, and to spread it before
their eyes, and to peruse the sad contents thereof.
2. Behold ye among the heathen. He turneth their
eyes to the heathen, whom God will now make their
sharp schoolmasters to instruct them ; for seeing they
will learn nothing by the ministry of his prophets,
whom he hath sent to them to chide them, and guide
them ; and seeing they are not moved with the
lamentable complaints of their brethren, groaning
under their oppressions, and grievances, and injustice ;
now he biddeth them to look among the heathen, as
to the quarter from whence the following tempest is
like to arise ; for by them God intendeth to punish
the Jews.
3. He addeth Regard ; for beholding without regard
ing, and taking the matter into due and serious con
sideration, is but gazing. As the apostle presseth an
exhortation, ' Consider what I say.'
God hath sent his prophets to instruct them, and
they heard them, but regarded them not. Now he
will not be so neglected.
4. He addeth, and wonder marvellously: attoniti
este et obstupescite. Here he prepareth their expecta
tion for some extraordinary judgment. This is that
which the apostle doth call terror domini, and ira
ventura, the terror of the Lord, and the wrath to
come. 5. He addeth in general terms -the matter of their
fear and consternation. For,
1. There is a work to be done.
118

2. God himself professeth to be the worker.
3. The time' is at hand, 'in your days.'
4. The wonder is, that though God himself foretell
them thereof, non credetis, you wiU not beHeve.
The work to be done is, ver. 6, God threateneth to
raise up the Chaldeans against the Jews ; he calleth
them a bitter and a hasty nation ; those shall go all
the land over, and drive out or destroy the Jews, and
take possession of their land.
Chaldea lay from Jerusalem north. It was a mighty
kingdom, • and the chief city thereof was Babylon.
Nebuchadnezzar was king thereof. They are to be
stirred up by God himself, who, as you heard out of
Obadiah, doth use to punish one nation by another,
and sometimes his church by the heathen.
He gave Israel the promised land upon condition
of their obedience to his law ; and now, finding them
rebellious, he giveth away their land to the heathen ;
and as before he drove out the posterity of Canaan to
plant Israel there, now he'wHl remove them, and give
their land to the Chaldeans.
God is very terrible in his threatenings ; for a great
part of the chapter is spent, as you see, in description
of that nation of the Chaldeans, to_ fill them full of
horror. Ver. 6. For the people of that land, he calleth them
' bitter and hasty.' Bitter in the execution of that
wrath whereof God had made them his ministers, and
hasty in the speed thereof; for the wicked are limited,
and if God stayed them not, they would soon swallow
up the church of God; but when God enlargeth them,
and suffereth them for the sins of the church to break
in upon them, they will come in like a flood that over-
floweth and breaketh the banks, and cover all with
inundation. Ver. 7. They are described to be ' terrible,' and
' dreadful ; ' and therein he declareth that he will put
the Jews out of heart, that they shall have no courage
to resist this invasion ; for God will smite them* with
fear of the adversary's power, which fear in them shall
open the enemy an easy way to victory.
He proveth this, for he saith, ' their judgment and
their dignity shall come of themselves.' His meaning
is, that God will not restrain them, but give the Jews
into their hands, and le.ave the Chaldeans to be both
judges and executioners in their own cause, and to
follow the leading of their own will. No law of God

Ver. 5-11.]

MARBURY ON HABAKKUK.

31

shall awe them, no law of nature or nations shall limit
them, their own will shall carry them to give judg
ment upon the Jews, and to get them dignity and
honour over them.
The reason why God will put them into so merci
less hands is given by the prophet Jeremiah : chap.
xliv. 16, 17, for the Jews have said to Jeremiah, ' As
for the word that thou hast spoken to us in the name
of the Lord, we will not hearken unto thee : bnt we
wfll certainly do whatsoever thing goeth forth out of
our own mouth.' For this wilful stubbornness God
doth now purpose to put them into the power of such
as shall be as wilful as they, whose judgment, by which
they shall judge the Jews, and whose dignity, by which
they shall exalt themselves, shall follow their own will.
Ver. 8. He proceedeth to shew what preparation
they had for war ; and herein first of their horses, in
which kind of strength some put their trust ; as David
saith, ' Some put their trust in chariots, and some in
horses.' These horses of the Chaldeans he doth make terrible
in two things :
1. ' They are swifter than the leopards ; ' he com-
pareth them not with the roebuck and the hind, so
much mentioned in Scripture for speed, nor with the
hare, whose speed is to save themselves, brtt with the
leopards, persecuting with swiftness the beasts on
which they prey, as he addeth,
2. ' They are fiercer than the evening wolves ; '
those wolves whose hunger not only leadeth them out
to seek prey, but such is their cruelty, that they will
destroy whole flocks if they can.
The Chaldeans did breed horses for the war, whose
speed and fierceness is such, that, as Jeremiah saith,
describing the turning of men to their own iU ways, it
was like as an horse rusheth into the battle.
Yet this were no great terror, but that it followeth,
their riders shall be such as shall put them to it.
1. They shall spread themselves ; for they were to
pass throughout the breadth of the country, that there
will be no escaping them by resistance.
2. They shaU come from far to set up the army, so
that they shall be terrible in their number.
3. They shall fly as the eagle that hasteth to eat ;
no man shall escape them by flight, all shall be a
prey. Ver. 9. He proceedeth to describe the easy victory

that the Chaldeans shall have over the Jews : ' They
shall come all for violence.' Tola gens ad rapinam
veniet ; not ad pugnam, but ad pradam. The whole
nation shall come to spoil, not to fight, but to prey.
Their faces shall sup up the east wind. The east
wind, it seemeth, was the most unwholesome breath
of heaven upon that land, within short time withered
and destroyed the fruits of the earth, and the hopes
of the spring. The Lord saith that the faces of the
Chaldeans, the very sight of them shall be as baneful
and as unresistible as the east wind.
They shall gather the captivity as the sand. 1. They
shall gather together the people of that land to carry
them away into captivity, with no more pain than one
would take up his vessel full of sand out of the heap ;
or they shall carry multitudes of the Jews into cap
tivity, without number, as the sand.
Ver. 10. They shall scoff at the kings, and theprinces
shall be a scorn unto them. Either he meaneth that
he shall make nothing of the power of any kings,
either in the land against which he cometh, or amongst
their confederates, but shall laugh them to scorn that
come to help the Jews, as his vassals. Or he shall
easily subdue them, and lead them in triumph whither
soever he goeth, and proudly insult over them.
Some extend it so far, as that the Chaldean con
queror shall make kings his jesters and parasites, and
make himself sport with them. And whereas the
strongholds and castles are wont to be a terror to the
invader, the Chaldeans shall deride every stronghold.
For they shall heap dust and take it ; i. e. they shaU
raise up of the earth near unto their strongholds such
fortifications as shaU defend them and offend the
enemy, the very earth of the Jews shall they use
against the Jews to overcome them.
Ver. 11. Then shall his mind change, and he shall
pass over. These words do declare that the Chaldeans,
full of victories, and full of pride after this great con
quest, shall change their mind, and pass over to some
other quest of glory, big-swollen with their former pre-
vailings ; and he sheweth how these enemies of the
Jews shall run themselves upon the just displeasure
of God, who stirred them up to this war.
He shall offend, imputing this his power unto his God.
From hence cometh the ruin of the Chaldeans ; for
being puffed up and proud of their victories, they shall
not acknowledge the great God of heaven, the God of
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32

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[Chap. I.

their war, or esteem themselves his agents to chasten
the Jews, but shaU give the glory of their conquest .to
their own idol god.
Now in these words thus interpreted, observe,
1. The total.
2. The particulars.
1. The total is the answer of God to the grievous
complaint and expostulation of the prophet.
2. The particulars are two.
(1.) The judgment threatened.
(2.) The executioners of this judgment, very fully
and rhetorically described.
1. The total. God answereth the prophet's com
plaint, yieldeth this doctrine, that,
Doct. God doth hear the complaints of such as
have just cause to complain of violence, to execute his
judgments upon them that offend.
The story of holy Scripture is full of examples of
this truth. Cain for Abel, vox sanguinis, the voice of
blood. The whole old world was punished with a general
inundation for the cruelty that was upon the earth ;
their violence made the Lord repent that he made
them. You have heard out of Obadiah how the cruelty of
Edom was intolerable, and God heard the cry of the
church and delivered them, and punished Edom with
desolation. And when Israel was in the land of Egypt, in the
house of bondage, God saith, ' I have seen, I have
seen the affliction of my people which is in Egypt,
and I have heard their groaning, and am come down
to deliver them,' Acts vii. 34.
Even Israel his own people is not spared ; Zion his
holy mountain, Jerusalem his holy city, is punished
for oppression. He doth this,
Reason 1. First, In regard of his servants that do
complain to him, to let them see the power of their
prayers, that he may stir them up. in all grievances to
commit their cause to him, and not to seek private
revenge, as Tertullian, Si apud Deum deposueris inju-
riam, ipse ultor est; si damnum, restitutor est.
Use. Therefore let not the oppressed wrong their
own cause with vexing, and disquieting their own
hearts at them that lie heavy upon them; for St
James tells ns, chap. i. 20, that ' the wrath of man
worketh not the righteousness of God.'
Let them not vent their spleen in bitter cursings
and execrations, which be the voice and language of
120

impatience and'impiety, and turn upon us, and all
to tear us ; but let them seriously complain to God,
and he wiU hear them, and do them right. Let them
tarry the Lord's good leisure, and they shaU see that
he wiU take the matter into his own hand.
1. Either he will take the oppressed out of the
world, and give them rest from their labours, and lay
them in the beds of ease, and lock them in the cham
bers of peace tUl all storms be over, and then he wiU
say, ' Return ye sons of Adam.'
2. Or he will change the heart of the oppressors,
and for stony hearts, give them hearts of flesh, and
fill them with compassion and tenderness.
8. Or he will restrain the power of the wicked
against his chosen, and suffer no man to do them
wrong, but will reprove even kings for their sakes ;
the rage of man will he restrain.
4. Or he will give the oppressed such a measure of
patience and charity, as he shall bear injuries without
murmuring, and bless them that hate and persecute
him. 5. Or he will pour forth his wrath upon the op
pressor, and let him feel the weight of his hand:
either upon his body, by inflicting diseases upon it ; or
upon his mind, by the troubles of an unquiet con
science ; or upon his family, by cursing the fruit of his
loins, that they shaU be his sorrows by taking ill
ways ; or upon his estate, by cursing all his gather
ings, that though aU the streams of profit run every
way into his bags, nothing shall make him rich, like
the Caspian sea, into which many waters do pour in
water continuaUy, yet is it never the fuller, rather like
the lean kine, never the fatter ; or upon his life, by
taking him out of the world, and thereby giving occa
sion to the afflicted to rejoice.
Therefore, art thou afflicted? pray and complain,
and expostulate with God, for he wiU hear thee.
Reason 2. God heareth the complaint of the just
against the oppressors for his name's sake, for so
David urgeth him. ' Hear me, 0 God, for thy name's
sake ; ' for it toucheth God in honour when his faith
ful servants do appeal from the school of unrighteous
ness, where they are oppressed, to the tribunal of his
judgment, where they should be reUeved, and cannot
be heard.
You remember when Christ was on the cross, and
his enemies had their cruel hearts' desire against him,
they contented not themselves to be cruel and scorn
ful to him, but they' blasphemed also the name of

Ver. 5-ll.J

MARBURY ON HABAKKUK.

33

God, saying, Mat. xxvii. 43, ' He trusted in God, let
bim deUver him now if he wiU have him.' The very
thieves that were fastened then to the cross, on either
hand of him, cast that in his teeth.
When the wicked prevail against the just, the next
word is, ' Where is now their God ? '
Use. Let us then know the name of God is himself;
he cannot deny himself, he hath a name above aU
things, and a special glory due to that name ; he can
not suffer that name to be blasphemed : ' He wUl not
hold him guiltless that taketh his name in vain.'
Therefore, in aU- grievances, let us say with David,
' Our help is in the name of the Lord, who hath made
heaven and earth.'
It is our comfort in trouble that we do suffer to
gether with the name of God, and if we do lay fast
hold on that, we shall be delivered together with it ;
we may weU cast our trust upon that name, for, in
hoc vinces, in. this thou shalt overcome, is the motto
and word thereof, it is a strong tower to all that trust
in it.
Reason 3. God wUl hear the complaints of the just,
for his truth's sake ; for he hath promised the just,
' I will not leave thee, nor forsake thee.' And he
hath said, ' He shall call upon me, and I will hear
him. I am with him in trouble, I will deliver him,
and he shaU glorify me.'
And David saith, ' He>Ul not suffer his truth to
faU.' We have more than litis promise, we have his
oath against the ungodly : Ps. xcv. 11, ' I have sworn
in my wrath that they shall not enter into my rest.'
Use. Let us build, then, upon this promise, ' for
God is faithful that hath promised. The violent and
the oppressor hath part in the wrath of God, as he
saith : Mal. iii. 5, ' And I will come near to you in
judgment ; and I will be a swift witness against the
sorcerers, and against the adulterers, and against false
swearers, and against them that "oppress the hireling
in his wages, and the fatherless, and the widow, and
that turn aside the stranger from his right, and that
fear not me, saith the Lord of hosts. Here is God's
threatening against two of the sins of this people,
violence, and the want of the fear of the Lord, whereby
the law is slacked. And for corruption of justice, they
that turn judgment into wormwood have their doom.
Judgment without mercy shaU be shewed to them that
have no mercy.
Let us not, therefore, fear them, or be troubled at
them that go in these wicked ways ; for the judge of

all the world will do justly. ' The cry of the oppressed
shall prevail against them. He also will hear their
cry, and will help them.'
The Lord is king, the earth may be glad thereof,
and the multitude of the lands may rejoice ; for he is
known by executing judgment ; he is the husband of
the widow, and the father of the fatherless. The
poor committeth his cause unto him, for he relieveth
the oppressed.
2. The particulars of this judgment threatened con
tain two things :
1. The judgment threatened.
2. The executioners thereof.
1. The judgment threatened is, that he will punish
them by the conquering hand of the heathen. This
calleth to our remembrance divers points of doctrine
delivered out of the prophecy of Obadiah.
1. That the decrees of God's judgment upon the
wicked are constant and unchangeable.
2. That God useth war as one of his rods to punish
sin. 3. That all wars are ordained by God ; for he
stirreth up this war against the Jews.
4. That God punisheth one evU nation by another.
5. That God giveth warning of his judgments to
those whom he foreknoweth to be such as they will
take no warning to amend.
6. That God requiteth sinners in the same kind in
which they offend. The Jews' sin was violence, and
violence is their punishment.
7. That the judgment of God upon the wicked and
unmerciful shall be without all mercy.
Doct. The point that I will now add is, that the
justice of God doth not spare his own people, if they
provoke him. The Jews shall have no favour, if the
prophets and holy men have cause to complain of
them. AU the promises that God made to Israel are
limited by the condition of their obedience, and the
law given to them is called the Lord's covenant, be
cause all those promises did follow the obedience of
that law, otherwise God stood free to withdraw his
mercy from them.
So Moses, Deut. v. 2, ' The Lord made a covenant
with, us in Horeb.' The covenant is, ' You shall walk
in all the ways which the Lord your God commanded
you, that ye may live, and that it may go well with
you, and that ye may prolong your days in the land
which ye shaU possess.'
God himself confesseth, Ps. lxxxix. 3, 'I have made
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34

MARBURY ON HABAKKUK.

[Chap. I.

a covenant with my chosen ; I have sworn unto David
my servant : thy throne will I establish for ever, and
build up thy throne to all generations.'
But yet with condition of obedience, for, vers.
30-32, ' If his children forsake my law, and walk not
in my judgments ; if they break my statutes, and keep
not my. commandments, then will I visit their trans
gression with the rod, andjheir iniquity with stripes.'
So that no promise or oath of God doth give privilege
or immunity to any to offend the law of God. And
such is the equal justice of God, that David, though a
man after God's heart, although a servant of God's
finding, a king of God's own anointing, doth confess,
' If I regard wickedness in my heart, the Lord will
not hear me.' Moses his sister Miriam must be a
leper, and shut out of the camp for murmuring.
Moses and Aaron shall not go into the promised land
for their want of sure trust in God ; for God is no
accepter of persons.
Reason. Those who are sealed with the Spirit of
promise have their infirmities, lapses and relapses ;
but as they sin not unto death, i. e. the second death,
so they cannot suffer any other than temporal chas
tisement ; yet these they cannot stop, for by this physic
God doth often purge them and restore them to health :
in this fire of tribulation he doth often purge their dross.
For some, water will serve to wash them if they be
taken in time; for some, that have taken rust with
God's long forbearance, and their own custom of sin
ning, fire is necessary to burn out their dross. But
none escape ; of this all are partakers : and as per
sonal sins have personal chastisements, so epidemical
sins have popular punishments. When a common
wealth is diseased, what though it be a people as Israel,
whom God hath chosen out of all the nations of the
world ; what though he have rooted out the heathen
to plant them in, although he have given them a land
flowing with milk and honey^ settled the priesthood
and his worship, given them his word, continued
them in peace many generations ; yet if they shall use
violence and oppression, if they shall break the law
of God, and corrupt the seat of judgment, the Lord
will see it, and be angry ; and Noah, Daniel, and Job
shall not keep out judgment, rather the complaints of
the just shall help to hasten the coming of wrath
against that land.
' We have heard also that judgment beginneth at
the house of God, 1 Peter iv. 17. When God sent
destroyers into Jerusalem, their commission was,
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Ezek. ix. 6, ' Slay, utterly old and young, both maids
and the children, and the women ; and begin at my
sanctuary.' Use . We may say that England hath been for many
years, since the restitution of our religion, God's
pleasant plant ; he hath given it rest, he hath hedged
you, walled it with his providence. He hath given us
peace within, he hath given us victories abroad, he
hath kept out the Chaldeans, the Spaniards, whose
invincible strength came to possess and divide the
land. He hath spoken the word, and we have had
multitude of preachers, religion, and all kind of learn
ing ; all mercature hath flourished, and we have traded
to the ends of the world ; mechanical and manual arts
have come up to their full growth ; we may say, Non
fecit Deus talker, we have peace now with all the world,
at least in show and pretence.
Let not these favours of God swell us, and make
us presume in our hearts that our God cannot be lost
to us, to encourage sin. If the sins of the Jews be
found amongst us, violence, contempt of religion, and
corruption of justice, God will do a thing in our days
which he that heareth will not believe, by reason of
our long rest.
All the favours of God came in with true religion,
and the contempt thereof will carry them out again ;
for God is no accepter of persons. As we are Angli, if
we were angeli, he would cast us out of our heaven
upon earth, and give our land to strangers that shall
punish us, and make them that hate us to be lords
over us.
2. The executioners of this judgment ; wherein
observe, 1. By whom God will punish.
2. How far the punishment shall extend.
3. What shall become of them whom God doth use
as his rods in this execution.
1. By whom? By the Chaldeans. These are de
scribed, (1.) By their own fitness for their design.
(2.) By their preparation to accomplish it.
(3.) By their intention in it.
2. How far the punishment shall extend,
(1.) To a full conquest.
(2.) To a proud triumph.
8. What shaU become of them ?
(1.) They shall change their mind.
(2.) They shall offend in imputing their victories to
their own idols.

Ver. 5-11.]

MARBURY ON HABAKKUK.

35

1. By whom God shall punish the Jews.
(1.) Of their fitness for this execution. They are de
scribed to us by these notations :
[1.] They are bitter.
[2.] They are hasty.
[3.] They are dreadful.
[4.J They are wilful.
[1.] Bitter in their harsh aud cruel natures.
[2.] Hasty in their participation* and speed.
[3.] Dreadful in their power and strength.
[4. J Wilful in taking their own ways ; for their
judgment and dignity proceedeth from themselves.
To be bitter and slow gives warning to resist, and
affordeth the benefits of time, a great friend to defence.
To be bitter, and hasty, and weak, is but a light
ning, a flash and away.
To be bitter and hasty are dreadful, but to admit
advice gives time of breathing ; but when the nature
iB inflamed with bitterness, and the action is accele
rated with haste, and fortified with strength, and fol
lowed with wilfulness, this makes up a full danger,
especially where God setteth such a work.
These be evil affections in this "people, and prove
their minds set upon mischief; yet God maketh rods
of these twigs, and whips of these cords, to punish
the sins of his own people.
The point of doctrine here is,
Doct. That God can make good use of the vices of
men, and can make wicked men serve him as the in
struments of his will, as Augustine, Deus bonus ulitur
malis nostris bene.
So Mr Calvin judiciously observeth on the text,
Hac quidem non fuerunt laudanda in Chaldais, amaru-
lentia et furor ; sed potest Deus hac vitia convertere in
optimum finem. St Augustine,f treating of the pro-
semination of the gospel, and the quick spreading
thereof, hath two chapters to our purpose.
In the 50th, he sheweth, Per passiones pradicantiurh
illustrior facta est pradicatio, by the sufferings of
preachers preaching is made the more famous.
In the 51st, Per dissensiones hareticorum fides
Catholica roboratur, by the dissensions of heretics the
Catholic faith is strengthened.
He is so full to this purpose, to shew what good God
works out of evil, that I cannot suppress his words.
Inimici ecclesia, quolibet errore cacentur, si accipiunt
potestatem corporaliter affligendi, exercent ejus patten-
tiam. Si tantummodo male sentiendo adversantur, exer-
* Qu. ' preparation '?— Ed. t Civ. dei. 18.

cent ejus sapientiam. Ut diligantur, exercent ejus bene-
volentiam. But when the church of God grows foul,
and when people of God forsake God and go in their
own ways, then God useth the wicked ad vindictam ;
then, as David saith, Ps. xvii. 13, ' the wicked are the
sword of the Lord.'
And that is the reason why God doth suffer so many
evils in the world, because they be his rods to chasten
evil. Even in this example, Jeremiah the prophet of the
Lord doth threaten the same judgment : chap, xxxvii. 8,
' The Chaldeans shall fight against this city, and take
it, and burn it with fire. Thus saith the Lord, Deceive
not yourselves, saying, the Chaldeans shall depart from
us, for they shall not depart. For though you had
smitten the whole army of the Chaldeans that fight
against you, and there remained but wounded men
amongst them, yet they should rise up every man in
his tent, and burn the city with fire.' Thus God doth,
because he will declare his own perfection of wisdom
and goodness, that he can work good out of evil, and
dispose the very vices of men to good.
And thus the examples of foul sins in our brethren
do move us,
1. To a loathing thereof. As we read, the Lacedae
monians would make their slaves drunk, and then
shew them to their children to make them loathe
drunkenness ; and all that have the fear of God, when
they see and hear the evil conversation, and the evil
and profane words of the wicked, they behold in them
the ugly face of sin, and are touched at the heart with a
detestation of the same.
2. They move us to charity.
1. Charitas incipiens, at ourselves, to take warning
by their example, that we, when we see a thief, do
not turn to him, nor be partakers with the adulterers.
To make us set a guard upon our whole life, a zealous
purpose to eschew evil.
To use the means for our preservation from evil,
which are hearing, and meditation of the law of God,
and frequent and fervent prayer.
2. Charitas proficiens, to pray God for our brethren,
that he would direct their paths, forgive their sins,
and mend their lives, and preserve others from being
corrupted by their evil example.
Reason 2. God bringeth forth the effects of his own
good will out of the ministry of the vices of men, to
declare his true justice in punishing sin by sin, that
sinners may see that they serve for rods, one to whip
123

36

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[Chap. I.

another of them, whereas the just do not, cannot, hurt
one another, for aU evil is noxious, holiness is humble.
Reason 3. God declareth himself King and supreme
Lord of the earth herein ; for, as David saith, fecit
quicquid voluit, ' he hath done whatever he'wiU.' He
wiU not let either the sinner that acteth, or Satan that
suggesteth, evil, to have the managing thereof; for
howsoever it seemeth that they serve their own turns
therein, he will dispose their evil to his own proper
ends, and they shall unwilUngly work for him, though
both the bent of the suggestions of Satan, and the
promise of the intention of the sinner, and the fuel of
the affection, and the whole force of the action, be
diverted against him. So Joseph's brethren, full of
envy to him, sold him into Egypt. What a charity
did God work out of it ! So the Jews for envy pur
sued Christ to the cross. AU the godly fare the better
for the good which was effected by it.
Israel is here punished by the Chaldeans, and God
maketh use of these briars and thorns to prick and
gore his people. He suffereth them to be carried into
captivity. All the force of Satan and his instruments prevail no
further against his church than for correction and
burning out the dross ; God doth still do all things
for the best.
Use. The consideration whereof serveth,
1. To pacify us against evUs, and to lay that storm
which either human passion or inordinate zeal may
stir up against sin and sinners. Though all punishment
in its nature be evil, yet God may work good of it ;
and the Son of God saith, Resist not evil ; let it have
its course, and expect God's end in it.
You see how much Habakkuk was troubled at the
sins of the Jews, how he did even chide with God
for his patience and remissness toward them. You
see from thence it is a burden to men to bear the im
pieties of their brethren, and* to behold their unchari-
tableness, and therefore it is lawful to complain
to God of such, and to awake his justice against
them. And here in God's answer you see that God can
make use of men of evil natures and ungodly lips to
execute his will.
Observe the faults of these Chaldeans ;
1. Idolatrous ; therefore religion and the whole wor
ship of God, and the house of his worship, and the
priests and the ministers of it, were Hke to pay for it.
Woful is that state that giveth any way to idolatry
124

to enter into it, for Amaziah cannot endure Amos to
prophesy near the king.
2. Fierce and cruel, and therefore no mercy to be
expected where they may use the sword.
3. Proud and imperious, so that to serve them was
the basest vassalage that might be. Such a nation as
this will always make a good sharp rod to scourge the
church when itrebelleth against God.
And let that land into which such a nation doth
come, either in a storm by force, or in a calm by
treaty,_to have power therein, persuade itself that God
owes it a whipping, and wiU not be long in debt.
But in all fears and smart let the comfort of this
doctrine season our hearts, that God doth use the evils
that be in men well, and all things shall come to the
best to them that fear God.
Let us remember our lesson, let us live in the learn'
ing and practice of it, fear God and keep his command
ments, and let Satan do his worst ; and let the Catholic
bishop, and the Chaldeans, his idolatrous, cruel, and
proud sons, use either their wit or strength against us ;
si Deus pro nobis, if God be for us, aU is well.
These thorns shaU bear us grapes, and these thistles
figs. We had need to consider that in all machinations
and actions of mischief against the church, there is
also the right hand of the Most High, dextera excelsi.
Let us take heed that we do not sin too boldly with
that. Rather let us await the good issue that his
holy will shall produce, for all things do work together
for our good if we do fear and serve him.
Use 2. This serveth to soften that hard doctrine of
our Saviour's, which goeth so much against the heart of
flesh and blood, to bless those that curse and perse
cute us, and to pray for those that hate us, to love our
enemies ; for, seeing all their actions be governed and .
disposed by the providence of God, who loveth us so
well that he spared not his own Son, but gave him up
to the death for us, we may promise ourselves good
out of all evils that they imagine to execute against us.
There be two things which must be considered in
our enemies to quicken this charity :
1. The person of our enemy, which beareth (though
much defaced) the image of God, and is the same
nature with us, flesh of our flesh, and bone of our
bone, which we must not hate nor wish ill to.
2. The employment of God in his actions which do
offend us, for we see that God stirreth him and setteth
him a-work, and manageth the whole operation to his
own purpose. Therefore, think not our Saviour's

Ver. 5-ll.J

MARBURY ON HABAKKUK.

37

precept an hard saying, who commandeth charity even
to an enemy, and love to such as hate us. For even in
the injuries they do to their brethren, they do service to
God.
- Yet is not God author of the evil done, but of the
good extracted out of that evil, and applied to the be
nefit of his church.
2. Their preparation to accompUsh this wiU of God,
(1.) In their own persons. [l.J Terrible. [2.] WU-
ful. (2.) In their miUtary forces.
[1.] Their horses, fierce, speedy.
[2.] Their riders, numerous, speedy, cruel.
(1.) For their own persons. No doubt but they
should bring with them all the appearance of danger
and horror that might be, that God might cast the fear
of them upon the Jews ; that is, number, choice of
soldiers, strength of arms.
(2.) For the forces here named, horses trained up
to the field, fleshed in blood, with horsemen to manage
that fierceness, to the destruction of the Jew.
This is their preparation, wherein we are taught that,
Doct. When God undertaketh to do a work, he ac-
commodateth aU fit means for a full execution, iravru
euvigyiT, all things work together ; for when he begin-
neth, he will also make an end.
You all know that God hath no need of means to
execute his wiU ; his will is a law to his creature. Yet
he chooseth in his great wisdom, by visible and sen
sible means, to chasten the rebellion of the Jews, that
bis ways may be known upon earth, even the ways of
his judgments, that the earth may stand in awe of
him. God would have his church know, that if he
once take displeasure against them, he hath the com
mand of armies to fight against them; for he is ' Lord
of HOSTS.'
Men, partners with them of the same nature, shall
be fearful and terrible to them ; they shall lay aside
all humanity, and shall arm themselves with malice
and cruelty to destroy them ; they shall see that God
can put mettle into them, and into their horses, and
make all their military provisions mortal to destroy
them ; for who is so great a God as our God ?
Edom had made peace, as you heard out of Oba
diah, with his neighbour nations, yet the men of his
confederacy put a wound under him.
Let us not put our trust with aU the world, espe
cially with them whose religion is a warrant to them
to break with us when they see an advantage.

Let us make and keep peace with our God, and put
our sins to silence, which cry out for judgments against
us ; for if he be on our side, we need not fear the arm
of flesh : the horse and the rider too will fall, and
fail, as in the example of Israel ; he hath a red sea, a
judgment of vengeance to follow them : one shaU chase
a thousand : Ps. xci. 7, ' A thousand shall fall on thy
side, and ten thousand at thy right hand, but shaU not
come near thee.' There is, there can be, no danger
to them that have the God of Jacob for their refuge.
When armies fight his battles, they are terrible and
dreadful; when he is on our side, there are more
with us than against us.
The name of the Chaldeans, their fierceness, their
hasty violence, their number, their horses, their riders,
their whole preparation for war, do all borrow terror
from Ego excitabo, I will stir up ; it is God that setteth
them a-work, which putteth this mettle into them.
Let me learn of the apostle St Paul to apply this
terror to the common use of all those that are the
despisers of the threatenings of God : Acts xiii. 40,
' Beware, therefore, lest that come upon you which is
spoken of by the prophets.' And there he citeth these
words, ver. 5, ' I will do a work in your days, which
ye will not believe,' See., whereby he sheweth,
1. That the provocation which moveth God to this
severe judgment is contempt ; therefore St Paul saith,
' Hear, ye despisers,' for it was spoken at first to such
as did slack the law of God, and had no awe or reve
rence of his threatenings and judgments.
2. That this was no singular judgment proper to
that nation of the Jews, but common to his people all
the world over ; for God seeing religion contemned,
and justice corrupted, that neither a Christian nor a
moral conversation is regarded, he will find Chaldeans,
more fierce and hasty and violent nations, to overrun
and destroy such a people. Our sins are the edge and
point of their weapons.
3. The intention of the Chaldeans.
God worketh as he professeth in this invasion, and
his end is, to punish the overgrowing sins of the Jews ;
and the Chaldeans they work, their end is spoil, and
enlargement of their dominion.
God, for his own end, giveth way to them, and
suffereth ; that is not all, he worketh with them, and
accomplisheth their desire.
The papist and the anabaptist do both charge the
protestant church that we maintain God to be the
author of sin. 125

38

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[Chap. I.

Campian saith for us, Volens, suggerens, efific'wns,
jubens, operans, et in hoc impiorum scelerata consilium
gubernans. And this is one of our paradoxes.
Cardinal Bellarmine doth maintain that aU evils are
done on earth only permittente Deo, by God's permis
sion. Our answer is,
That in all sinful actions two things are to be con
sidered, as Aquinas well teacheth :
1. Ipsa actio, the action.
2. Vitium actionis, the fault ofthe action.
We confess that God is volens, suggerens, efficiens,
jubens, operans, et gubernans in actione ; for omnis
actio quatenus actio est bona, for Deus omnia operatur.
In him we live and move, and without his power no
action can be performed. It is blasphemy to say or
think that anything is or can be done against the will
or without the power of God, or that God doth lend
his power to any against himself and his will, for that
destroyeth the omnipotent providence of God.
But for the evil that is in a wicked action, that
deriveth itself from the corrupt root of man's sinful
nature. St Augustine, handling this point, doth thus exem
plify it :* Quum Pater tradiderit Filium, et Dominus
corpus suum, et Judas Dominum, cur in hac traditione
Deus Justus est, et homo reus, nisi quia, in re una quam
fecerunt, causa non una est ob quam fecerunt ?
In the example in my text, God himself hath cleared
this truth, for here are the Chaldeans :
1. Out of a natural fierceness of evil nature, apt to
do mischief, and hasty to execute it.
2. Out of a covetous desire to enrich themselves,
making no conscience to invade the goods of their
neighbours. 3. Out of an ambitious and proud desire, longing to
possess a land that is not theirs.
Doth God approve these unchristian desires in this
idolatrous and wicked nation ? We say and believe
that God hateth wickedness, neither shall evil dwell
with him.
Yet for the action of violence. God seeth his people
of the Jews, for contempt of religion, and for corruption
of justice, and for violence to one another, worthy of
punishment; he holdeth them worthy to be punished
with violence, and therefore he stirreth up a violent
nation against them. He seeth that they live by op
pression, and therefore he sendeth oppressors to strip
them out of all. He seeth that they live in unbridled
* Ep. xlviii. ad Vincent.
126

licentiousness, and therefore he taketh away their
liberty, and sendeth them into captivity. He findeth
them unworthy of the land which he gave them, and
therefore he giveth it away to strangers, and putteth
their enemies into possession thereof. Consider aU
this as malum pana, the evil of punishment, and so
God is author, suggester, and operator herein. ,
But consider how the Chaldeans work in this affair,
and God himself acquitteth himself in this text, and
putteth it off upon them : ver. 7, ' Their judgment
and their dignity shall proceed from themselves.'
That which they seek is a project of their own, they,
know not what God would have done ; and as they
advise not with him, nor understand that he stirreth
them, they acknowledge nothing to him, as it followeth,
for they thank their own god for the victory.
You do now see God's good end and their evil, and
in this one action. And St Augustine saith, Deus quos
dam voluntates suas utique bonus implet, per malorum
hominum voluntates malas. (Vide Whitak. contra
Camp, ratione 8.)
From hence it cometh that they which, fulfilling the
will of God, which they know not, do fulfil their own
will, which they aim at, have no reward of their ser
vice ; but rather are after punished for the same. As
Hugo de Sancto Victore saith, Quoniam non sua volun-
tate, ad implendam Dei voluntatem diriguntur, sed occulta
ipsius dispositione. And thus doth Master Calvin*
teach men, in those places which Campian doth slan
derously traduce to this paradox, that God is author
of sin. The title is, Deum ita impiorum opera uti, et
animos flectere ad exequenda sua judicia, ut purus ipse
ab omni labe maneat.
It sufficeth that we see the intention of the Chal
deans evil, for that condemneth them ; and his judg
ment upon them, which followeth in this chapter,
doth prove that their intentions make their whole ser
vice corrupt, so that though it pleased God that evil
was done against the Jews, they did not please God
that did execute the same.
The rule is true, that all evil actions are justly
judged by the intentions of their agents. Good ac
tions are not so, for every good intention will not jus
tify an action to be lawful, as in Rebekah and Jacob
her son ; it was a good intention to seek the blessing
which God had decreed, but the act whereby it was
attained was merely unlawful ; but an evil intention is
sufficient to corrupt any action, though it carry never
* Inst. i. 18.

Ver. 5-11.]

MARBURY ON HABAKKUK.

39

so specious a show of good. Jacob's sons went about
a good action, to draw the Shechemites into a confor
mity with the Hebrews in religion. The intention of
the Shechemites, which made them embrace the mo
tion, was the enriching of themselves by this corres
pondency ; the intention of Jacob's sons was to bretray
them to death, and God punished them both — the
Shechemites with death, the sons of Jacob with their
father's curse.
And* the Chaldeans punished the Jews, and sought
therein the glory of God only, and gave him the praise
of their victory of whom they borrowed the power of
their strength, they had been blameless ; but their
hands concurred with the just will of God, their hearts
did not, yet God is just in employing them.
The rule therefore is, that he that willeth the same
thing .which God willeth, and doth the same thing
which God would have done, sinneth, except he will
eth and doth the same thing in the same matter and
for the same end which God projecteth. ' Let the
same mind be in you that was in Christ Jesus ;' ' Arm
yourselves with the same'mind,' 1 Peter iv. 1.
That mind is an armour against the wrath of God ;
we know we cannot displease him, so long as there is
an harmony of our mind with his. That mind is an
armour against the revenge of men, for, if we be
abundant always in the work of the Lord, we know
that our labour is not, cannot be, in vain in the Lord,
Eph. iv. 28, for we must be renewed in the spirit of
our mind, we must not be Uke the axe and hammer in
the hand of the artificer, which knoweth not who useth
it, nor what he doth, nor why ; we are living instru
ments, and our minds must set-our hands a- work; we
must know what we do, for whom and why, or else
our work is against ourselves.
We do nothing, but as God doth guide the hand, so
he frameth the heart and affections to it ; if he do not
also enlighten our understandings, and apply our minds
to it, we are carried as brute beasts, we are not led as
men. So, then, I leave those Chaldeans, though the armies
of God at this time, and doing the will of God igno-
rantly, yet for the corruption of their intention culpable,
and in as ill case as they whom they persecute and
overcome. Use. All the injuries that we do by word or deed to
our brethren, they are done with God's privity ; he
knoweth thereof, he disposeth them to their punish-
*• Qu. ' had ' ?— Ed.

ment who suffer by us, or for the exercise of their
patience, or the trial of their charity to them that
hurt them, or their constancy in obedience to him.
Let us not so much consider what good God doth
work out of us to them as what evil breedeth in our
heart, and so no thanks to Joseph's brethren that he
is the second man in Egypt. All the fat of the land
of Goshen; and the sweet exchange of their pinching
famine for a swelling plenty, will not still the clamor
ous accusing voice of their guilty conscience for the
sin of their evil intention against their brother; for
as soon as their father died their fear revived : they
doubted that Joseph would revenge that fault.
The old word was Animus cujusque, is est quisque,
every man's mind is himself; and so when David
saith of the just man, ' the floods of many waters
shall not come near him,' it is expounded it shall not
come so high as his mind, to the disquieting thereof:
it shall not come so high as his faith, to the weakening
thereof. Remember this when you pray, fiat voluntas tua, thy
will be done ; that you desire of God not only a cor
respondence with his hand, that you may do that which
he would have done, but correspondence of will that
you may do it for the same cause.
2. How far the punishment shall extend. (Divis.
p. 34.)
(1.) To a full conquest.
(2.) To a proud triumph.
(1.) The full conquest is set forth, ver. 6 : ' They
shall march through the breadth of your land, to
possess the dwelling-places, that are not theirs. They
shall come all for violence, and shall gather together
the captivity as the sand.'
Wherein is described a full possession of the land
of the Jews, and a deportation of the people, a loss
even of the birthright and the blessing.
The land of Canaan is called the land of promise,
for God promised it to Abraham, and swore to him
that his seed should inherit it, but by way of covenant
which had reference to their obedience of the law of
God, for so Moses forewarned them : Deut. viii. 19,
' If you forget the Lord thy God, &c, I testify unto
you this day, ye shall surely perish, as the nations
which the Lord destroyeth before you ; so ye shall
perish, because ye would not be obedient unto the
voice of the Lord your God.' Deut. xi. 26, ' And
Moses saith unto them, Behold I set before you this
day a blessing and a curse : blessing, if you obey the
127

40

MARBURY ON HABAKKUK.

[Chap. I.

commandments of the Lord, &c; and the curse, if you
will not obey.'
Now God is free of his promise and oath that he
made to them, for they have disobeyed him; they
have corrupted their ways, they have contemned and
slacked the law of God, therefore they have forfeited
their estate in that good land, and their persons stand
obliged to the punishment of their disobedience.
Doct. The lesson is, that all the promises of God's
favour to men are not absolute, but conditional, and
are referred to the obedience or disobedience of men.
Reason. For man is mutable. God is unchange
ably just; he must not, he cannot favour disobedience;
his love goes not in the blood, but in the faith of
Abraham. Israel, the posterity of Abraham, is no
more to him than the posterity of Canaan, who had
his father's curse, except that Israel do serve him
better than they do. He hath told them so by Moses,
for seeing there was no merit in them to deserve his
love at first, and no means for them to continue his
love, but their obedience ; that faUing, they are to him
as heathens.
Christ teacheth us that if any be wilful, and will
not obey the church, he must be to us as an heathen
and a publican ; we can never excommunicate such ex
communione charitatis, out of the communion of charity,
for as much as in us Heth we must have peace with
all men, and we must never hide ourselves from our
own flesh, and we must do good unto all men ; but
we may, we must exclude them, ex communione ecclesia,
from the communion of the church ; we must not ad
mit them to our congregations, nor esteem them mem
bers of the church, till they be reconcUed.
ReUgion is the knot of true union, that knitteth us
to God, that uniteth us to one another ; that once
dissolved, farewell fair weather, we must turn aU into
chiding and reproof, and, as , the apostle saith, come
to them with the rod. We must complain of them to
God, and awake his justice upon them. So that if
we would keep our land from invasion and depopula
tion, our persons from captivity and deportation, our
goods from direption and deprecation, let us serve the
Lord in fear and obedience, in holiness and righteous
ness before him all the days of our lives.
(2.) The punishment shall extend to a proud
triumph, which is expressed, ver. 10 : ' They shall
scoff at the kings, and the princes shall be a scorn to
them ; and they shaU deride every stronghold.'
Doct. This is' another of God's rods : he punisheth
123

the despisers with scorn and contempt, as you heard
out of Obadiah : ' Behold I have made thee small ;
thou art greatly despised,' ver. 2.
Therefore St Paul, repeating this prophecy, Acts
_dii. 40, doth, by way of exposition, to shew to whom
this judgment doth belong, say, ' Behold, ye despisers,
and wonder, and vanish away, for behold ye amongst
the heathen.' This is God's own word, ' He that
despiseth me, shall be despised.' Yea, as the psalm
ist saith, ' He poureth contempt upon princes.'
Two things that are most privileged from contempt
shall here suffer it.
1. The majesty of kings.
2. The strength of fortifications.
But when the supreme majesty of God is offended
and despised, these cannot escape both destruction
and contempt.
This the generous nature of man doth more fear
than any temporal evil : let me ache, and smart, and
lose all, but let me not be despised.
When the Jews began, after their captivity, to buUd
again the walls of the city, they had strong opposi
tion by their enemies, Tobiah, and Sanballat, and
others, who laboured to hinder the buUding aU they
could. But when they despised the Jews, and scorned
their work, Nehemiah took it to heart, and grew very
earnest with God in complaint against them. For,
Neh. iv. 1, Sanballat mocked the Jews, and said be
fore his brethren and the army of Samaria, * What
do these weak Jews ? wiU they fortify themselves ?
will they sacrifice ? will they finish it in a day ? wiU
they make the stones whole again out of the heaps of
dust, seeing they are burnt ? And Tobiah the Am
monite was beside him; and said, Although they
build, yet if a fox go up, he shall even break down
their strong wall.' This sends Nehemiah to God,
saying, ' Hear, 0 God ; we are despised : and turn
their shame upon their own head.' This heavy judg
ment shall God inflict upon the Jews.
Reason. The reason is, because this is the fittest
punishment for their pride." Now they shall see, that
so long as a people walketh humbly before God, so
long they live in glory and reputation ; but when God
faileth them for their sins, their enemies do prevail
against them, and cover them with disdain.
When God tried Job with all kind of corporal and
temporal calamities, in the agony and smart of his
passion, he looketh back to the former mercies of God ;
wherein I observe, that he giveth the first place of

Ver. 5-11.]

MARBURY ON HABAKKUK.

41

his temporal happiness to that respect that was given
to him : Job xxix. 7-11, 'When I went out to the
gate through the city ; when I prepared my seat in
the street ! The young men saw me, and hid them
selves ; and the aged arose, and stood up> The
princes refrained talking, and laid their hand on their
mouth. The nobles held their peace, and their tongue
cleaved to the roof of their mouth. When the ear
heard me, then it blessed me ; and when the eye saw
me, it gave witness to me.'
But in the next chapter, recounting the miseries
which had come upon him, he gives the first place to
contempt : chap. xxx. 1, ' But now they that are
younger than I have me in derision, whose fathers I
would have disdained to set with the dogs of my flock.'
Ver. 8-10, ' They were children of fools, yea, chil
dren of base men ; they were viler than the earth.
And now I am their song ; I am their by-word. They
abhor me, and fly far from me, and spare not to spit
in my face.' (Read on at leisure.)
But thus did the Jews abuse Christ : ' Is not this
the carpenter ?' And after they put on him a purple
garment, and put a reed in his hand, and crowned
him with thorns, and saluted him scornfully, ' King
of the Jews.' They spit on his face, and even, hang
ing on the cross of pain and shame, they laughed him
to scorn. Some refer the non sicut to this especially :
Lam. i. 12, ' Have ye no regard, all ye that pass
by the way ? consider and behold, if ever there were
sorrow like my sorrow, which was done to me.' For
the grief of contempt must needs be the greatest
humiliation, because of the eminency and excellency of
his person.
And for Christian religion in the primitive times of
the church, the common evil opinion of it was, that it
was heresy ; but the learned Grecians did call preach
ing foolishness : Ubi sapiens ?¦ ubi scriba ?
Use. The way to avoid this contempt is humility, a
virtue unknown to the moral wise menof former ages;
it is the proper virtue. of the Christian. Discite d me
quia mitis et humilis. This is the virtue, and he the
only teacher of it, the best example of it, the fullest
reward of it. You heard from Obadiah to Edom,
ver. 3, ' The pride of thy heart hath deceived, thee.'
The pride of life is the queen of vices, as you heard
then; it trespasseth the majesty of God; it turned
angels into devils, and cast men out of paradise (Hugo).
Superbia mihi Deum aufert.
Humility doth make us think reverently of God, and

charitably of our brethren, and worse of ourselves.
St Paul, ' Of whom I am chief.' HumiHty makes us
think all the least favours of God too good for us, and
so joineth contentedness with godliness.
Contempt cannot smart upon the humble in respect
of themselves, but in respect of God, who is despised
in them. Study and pray to God for this grace ; this
keeps peace in the church, and quietness in our com
mon conversation, for only of pride cometh contention.
Let me once say with Jacob, ' I am not Worthy of the
least of thy mercies,' and we shall value the very
crumbs that fall from the children's table. The least
of God's favours will be sweet to us, and God shall be
praised for them. And with such as be of a contrite
and lowly Spirit God will dwell ; God himself boweth
the heavens, and cometh down to such to visit them,
Atque humiles habitare casas, ' Behold I stand at the
door and knock.' Not at the door of the proud, for
their self-love keepeth him out.
The humble man is the Lord's temple, and he saith,
' Here will I dwell, for I have a delight therein :' ' I
will satisfy their poor with bread,' ' the holy ones shall
rejoice and sing :' 'I took David from the sheepfold,'
' there will I make the horn of David to flourish ; I
have ordained a lanthorn for mine anointed.'
Ver. 11. Then shall his mind change, and he shall
pass over, and offend, imputing this his power unto his •
god. 3. What shall become of the Chaldeans thus victo
rious ?
1 . They shall change their mind.
2. They shall pass over.
3. They shall offend.
4. Their fault.
1. They shall change their mind. The prosperous
and victorious success of the Chaldean shall so in
fatuate the Chaldean, that he shall be transported with
the pride thereof, and God shall give end unto his
violence. God shall change his mind, for their sakes
whom he reserveth as his remnant amongst the Jews.
Doct. The rod of the wicked shall not rest on the
lot of the righteous. The wicked are the sword of
the Lord ; he will not always chide nor strike, but he
will put up his sword in his sheath, his arm in his
bosom. He guideth the hearts of all men, like rivers of wa
ters, which way he pleaseth. It is a doctrine which
I lately taught out of Obadiah. Though the church
129
I

42

MARBURY ON HABAKKUK.

[Chap. I.

of God do Hve under the cross for a time, it shall not
be always so ; for, as here it is declared, ' their mind
shall change that afflict her.'
1. Because God's quarrel is not against the persons
of men, but against their sins ; therefore he punisheth
non ad vindictam, but ad emendationem vita, and it is
no pleasure to God to punish his children ; therefore
he will not always punish, because afflictions are of
excellent force to bring forth in his children, 1, con
trition ; 2, supplication.
2. He will not always punish, lest the extreme pas
sions of his servants should breed in them a doubt of
his love, and so weaken their faith.
3. Lest the righteous should put forth his hand
unto sin.
4. Lest the enemies of his church should grow too
insolent. Further we are taught, that those whom God useth
as his rods are limited ; when they have executed his
will, they shall then change their minds. The mind
of the Chaldean was cruelty, and oppression, and cove
tousness, and ambition ; this victory shall change their
mind into pride and insolence, so that, as the wise man
saith, ' The prosperity of fools shall destroy them.'
It is a true saying for the most part, that as the
good, so the blood riseth. Men of low degree, when
they rise to high places, men of poor estate when they
grow to plenty, even nations when they overflow their
own banks and overrun others, do change their minds ;
they have not the same hearts and affections that they
had. It is a singular wisdom to use the fulness of
prosperity well. The paradise of God did not content
our first parents ; the forbidden fruit seemed to Eve
the fairest fruit of the garden ; that changed her mind
from the obedience of the law of God, to be both a pre
varicator and a tempter.
The sons of God, living in prosperity in the favour
of God, set their eyes on the daughters of men ; and
because they looked fair, like Eve's apple, they changed
4heir mind from living under the religious awe of God,
to take them wives, by whom the service of God was
¦corrupted ; for they that marry with tempters, and
take them to their bosoms, either presume too much
on their own strength, and they tempt God therein ;
or else they change their minds and religions with
them. ' Can a man carry fire in his bosom, and not
be burned ? Or walk upon burning coals, and not be
scorched ?' The author of the book of Wisdom saith
well ofthe righteous, chap.'iv. 11, ' That he is speedily
130

taken away, lest wickedness should alter his under
standing, or deceit beguile his soul.'
There is a great measure of grace needful to him
that would use prosperity well : he must not be wicked ;
for where the good Spirit of God is wanting, there is
nothing but unstaidness and inconstancy. But David
prayeth, ' Establish thou me with thy free Spirit.'
David's victories and peace and prosperity did change
his mind ; he grew wanton ; and to hide that, cruel,
and to live in that sin of uncleanness, irreligious, till
God sent Nathan to him.
Hezekiah, having rest, changed his mind, and proud
of his treasures, shewed them to his own disadvantage,
and provoked God's anger against him.
Experience shews us how the world, and the wealth
and honours thereof, do corrupt men of good minds
before, and changeth their understandings : that Demas
will forsake Paul, whom he hath long served; and
some disciples will no longer walk with Christ.
Reason 1. The cause hereof is because outward
things, unsanctified to the owner and user thereof, have
no power to establish the heart ; for the heart is es
tablished by grace, and not with meats, nor with any
outward things.
Reason 2. Because there is no peace with the wicked
manj he must be as violent and as inconstant as the
sea, casting up also foam and filth.
Reason 3. Because iniquity knoweth no measure,
but runneth into all extremes, virtutisque viam deserit
arduw: their mirth is madness, their music vanity.
So their sorrow is sullenness and discontent. Con
quered, they are base, and Hck the dust from the ene
my's foot : conquering, they are proud, and tyrannise
over them whom they have subdued.
Thus the mind of the wicked changeth in them.
Use. The profit that we may make of this point is
great. 1. It discourageth us from greedy seeking of tem
poral prosperity, because it hath this danger in it, to
change our minds, and to shift us from vice* to vice :
wherefore it is a good petition in our holy Litany, ' In
all time of our wealth, good Lord, deliver us.' And
that of Agur, Prov. xxx. 9, ' Give me not riches, leBt
I be full and deny thee, and say, Who is the Lord ?'
2. It comforteth the oppressed, that their oppres
sors are not always of the same mind, but they may
hope for fairer weather in the greatest storms that do
arise, because the minds of their enemies shaU change ;
* Qu. 'virtue'?— Ed.

Ver. 5-11.]

MARBURY ON HABAKKUK.

43

as David saith, ' He made them that led them away
captive to pity them,' for God hath a power in this
change, which is mutatio dextra excelsi.
2. They shall pass over them.
Either to some further quest of glory, or they shall
exceed their commission and go beyond the bounds
appointed them, either in punishing whom God would
.have to be spared, or in time, continuing the punish
ment beyond the time designed. 1
God only knoweth how far he would have his judg
ment to pass ; the Chaldeans do transgress and pass
over this measure, whereby they grow intolerable, and
their malice punishable.
Or pertransibunt may be referred to their own short
domination ; for the Chaldeans were a few years after
conquered by the Medes and Persians, as the learned
Jesuit Ribera observeth. And we find.that Nebuchad
nezzar, the king of the Chaldeans, felt the smart of
this prophecy in his own person.
For, Dan. iv. 33, he changed his mind, and passed
over, when he became as a brute beast, and was
driven from men, and did eat grass as oxen, and his
body was wet with the dew of heaven, till his hairs
were grown like eagles' feathers, and his nails like
birds' claws. Thus, he that passed the bounds of
justice in the oppression of the Jews, and the bounds
of modesty in the pride of his victory, is changed in
his understanding, and passeth the bounds of common
humanity. All this proves lhat God's employing the
wicked to punish others doth not move them or derive
the favours of God upon them, they cannot keep
within any compass.
1. If pertransibit, pass over, do signify a further
quest of glory, we are taught hence that the ungodly
are insatiable in their desires, nothing will content
them, every victory encourageth to a new war, as we
find in all examples of the greatest monarchies of the
world, till their own weight ruin them.
2. As this passing over doth signify their going
beyond their bounds, we are taught that they whom
God employeth without their knowledge and privity,
do only seek their own ends, neither is God in all
their ways.
8. As this passing over signifieth the short joy of
their victory, so it teacheth that an ungodly man can
never be a happy man, nor a sinful man a wise man ;
for in short time he will lose that what he hath un
justly gotten. For though God intended the taking
away of the Jews' land from them, he intended it but

for a time"; he meant the Jews a sharp chastisement,
not an eradication.
I understand those words of a cessation from any
further prosecution of this war against the Jews ; for
he shall carry away some captive into his own land,
and the meaner sort he shall leave behind to husband
Judea, and so shall cease. And this doth strengthen
our former doctrine, that those whom God useth as
instruments of his justice, shall at length desist; God
will not suffer them beyond his decreed time.
3. They shall offend. Let no man mistake this
place, as if God did lay upon them a necessity of
offence ; but he doth, out of his prescience, foreteU
that they will offend God, as with all their other sins,
so particularly with this, their service done to him.
Doct. 1. They are stirred up to this war by God,
and it is his just will to punish the Jews ; yet the
Chaldeans, that execute this will, do offend, which was
before proved by their evil intention, and will after
more appear in the close of this text ; wherein we
have charged the action upon God, and the evU of
the action upon the Chaldeans.
Doct. 2. God foreknoweth the sins of men.
He foreknew the fall of Adam, and provided a
remedy for it in his eternal counsel. He foreknew
the sins of the old world, and provided a judgment to
punish them. He foreknew the sins of his Israel, and
therefore he made all his promises conditional, and
referred them to their obedience. He foreknew the
trespass of Judas, the cruelty of the Jews, the injustice
of the Romans against his Son; and he made his death
medicinal and cordial for his church, and a ruin to
the enemies thereof. The same stone which was the
corner-stone of the church, was a rock of offence to
her enemies.'
This is the ground of God's justice against the
Chaldeans in the next section of this chapter; for
foreseeing how they would offend, he did also fore-
decree how he would punish them.
He is called ©so., a seer* for all things are manifest
in his sight ; the eye of the Lord is over all the world,
he seeth both the good and the bad. God foreseeth
offences before they be come into the hearts of men,
as Christ knew Judas would be a traitor before Judas
knew it himself ; and God, by his prophet, 2 Kings
xiii. 8, told Hazael how cruel he should be, before
Hazael was king; and when Hazael thought such
* This is on the supposition that eu. is derived from
Siuoftai, video. — Ed. 131

44

MARBURY ON HABAKKUK.

[Chap. I.

wickedness couldjnot have bred in him, ' Am I a dog
that I should^do this great thing ?' And Christ told
Peter that he would deny him, when Peter protested
against it very strongly.
1. Because he knoweth the heart in which sin
breedeth, and knows how apt it is to conceive sin.
He knoweth whereof we be made.
2. He foreseeth the temptations wherewith man shall
be tempted.
3. He knoweth what measure of strength and virtue
is gone out from him to man, to enable him against
these temptations.
Use 1. Let no man, therefore, flatter himself that
he can commit any sin so secretly that the eye of God
shall escape it ; he knoweth our thoughts long before,
there can no darkness hide us from this eye ; but the
darkness is as light as the day to him, darkness and
light are both alike. And if God foresee offences to
come, much more doth he remember sins past, and ob
serve sins present.
Use 2. Let this stir us up to the fear of the Lord,
which is a continual putting of us into the presence of
God, and filleth us with fervent prayers to God to
keep us from sin, either from the desire of it, or from
the committing of it, or from the punishment of it, by
giving us strength to resist sin temptingus, or at least
to hate the evil which we do against the law of our
mind, transported by the law of our members ; or to
give us the grace of repentance, that we may turn to
him, and break off our sins by righteousness and godly
life. This is that petition in our Lord's prayer, ' Lead us
not into temptation.' Which petition followeth that
former, ' Forgive us our trespasses ;' for whom God
pardonetb, them Satan tempteth most, both because
he despiteth God, and because relapse into sins once
pardoned, is a double danger. # And he prayeth God
not to lead him into the temptation, because we must
not only remember with grief the sins we have com
mitted, but we must consider with fear what sins our
infirmities may fall into. Into which God leadeth us,
by withdrawing his grace from us, or from which he
keepeth and preserveth us by his assisting grace. The
foresight of God is, in respect of himself and his own
perfect knowledge, infallible and certain ; that will
come to pass which he foreseeth, and this is his wis
dom ; though man have a free will to do evil, yet he
knoweth bow far this his free will shall mislead him.
And for that cause he hath set a guard of angels about
132

the just, to keep them in all their ways that they fall
not, to take them up again when they fall ; and he
hath given his word and lantern to their feet, to guide
and direct their paths.
Yet we may say, that this foresight of God may be,
in respect of the means, conditional; and so God may
foresee such an event upon some secret condition,
which yet by means may be prevented, and not suc
ceed. A great example hereof in David's story, 1 Sam.
xxiii. He heareth that the Philistines do rob Keilah,
David goeth against the Philistines, and overcometh,
and saveth the men of Keilah. . Saul, hearing of it,
arms his forces to surprise Keilah secretly. David
asketh of God : ver. 12, ' Will the men of Keilah de
liver me and my men into the hand of Saul ?' The
Lord said, ' They will deliver thee up.' Here God
foresaw a sin in* the men of Keilah which was never
committed, but Saul had sent, and God knew the cor
ruption of the heart of these men, and gave warning.
Here his foresight in respect of himself was certain,
which was, that David should take this warning to
escape. But in respect of the sucesss, it was condi
tional, because it hath reference to the means of
evasion. So God foresaw the death of Hezekiah, by his con
ditional will, deferred; but by his revealed will, pre
sent; and his revealed will doth not always make
necessity of event, but sometimes it is a warning to
escape it.
Thus God foreseeth the spawning of sin in man's life,
in the seed or root thereof, which is lust ; yet he re
vealeth means to keep the just from falling into these
sins. But for the wicked, he leaveth them to the
stream and current of their own free will, and leadeth
them into temptation ; for temptation is their punish
ment. This may stir us up to husband the means of grace
to the best advantage of our souls, to keep us undefiled
in the way, that iniquity may not have dominion over
us. For God's certain knowledge of our evils will
bring forth a certain judgment to punish them.
4. Wherein he shall offend, imputing this his power
to his god. The Chaldeans were not without their god.
Nebuchadnezzar their king had made them a god of
the best metal, and had set it up in the plain of Durah,
in the province of Babel, and called all the people in
his dominions to worship the god which Nebuchad
nezzar the king had set up. This god must have the

Ver. 5-1 l.J

MARBURY ON HABAKKUK.

45

glory of the Chaldeans' conquest; and what greater
dishonour can they do to the Uving God than to give
his glory to lifeless and senseless stocks ?
1. Yet it appeareth that those people, although they
knew not the true God, yet they had a knowledge of
the Divinity. And so we do hold that no man is sim
pliciter atheos, that is, without knowledge or acknow
ledgment of some divine power ruling and governing
all things. For this is the finger of God in the heart
of the natural man, who, though he do not perceive qua
Dei, the things of God, yet he perceiveth quod Deus,
that there is a God.
2. It appeareth that they did confess a debt of glory
due to the Deity. Whatsoever they would think worthy
to be esteemed their god, they would think it worthy
of all ascriptions of honour and glory ; which is another
truth of the law of God written in the heart of every
man, and it is a good principle of nature, it is a linea
ment of the image of God in man.
3. It also appeareth that they believed the ordinance
and moderation of great affairs to depend on the power
and strength of their god, because they gave him the
honour of this victory ; for this power, the power which
he calleth his, he confesseth to be borrowed, for he im-
puteth it to his god, which also is another beam and
ray of heavenly light. But the Lord saith here, they
shall offend herein ; for God's glory is given away from
him, and horrible idolatry is committed.
This light of nature doth serve to convince the
Chaldeans that Nebuchadnezzar's golden image is not,
cannot be, God ; for that is fixed, it moveth not. What
wealth it hath in the matter, is the king's gift ; what
proportion or form it hath in the fabric and form of it,
it hath from the hand of the workman.
But, beloved, let me lay open to you the true cause
of all idolatry, not only that of the heathen, but even
that of them that call themselves Christians ; it is want
of faith. For seeing God is an invisible essence, and
they are loath to worship what they cannot see, and
they walk by sense and not by faith ; the invisible
Deity is by them worshipped in some visible form ;
and I cannot judge more hardly against them than that
they have too much weakness in their understanding
to make it necessary that their god must be visible,
yet not so much weakness of sense as to judge that
idol to be God which is of their own making.
But see how God punisheth them ; for seeing they will
not worship a god whom they cannot see, he leaveth
them to worship that which they can see to be no god.

Yet give me leave to commend the Chaldean for one
thing, he doth not assume the glory of this victory to
himself, and he findeth the honour of it above human
nature. Therein teaching us to give the glory of all
our good successes to him whom we know and believe
to be our God, and not to overween ourselves herein ;
for before this chapter shall pass us, we shall find that
the Chaldean will learn to be his own god, and thank
himself for his victories ; as 'it followeth, ver. 26,
' Therefore they sacrifice to their net ;' for nemo subito
fit pessimus.
Yet, some interpreters, applying this to Nebuchad
nezzar, do think that this imputing of the power to his
god was assuming of it to himself, and that he was his
own god; as we read of Alexander, that after his many
victories he was so full of himself as to suffer himself
to be flattered with that high appellation. And Daniel's
-story sheweth the pride of Nebuchadnezzar high grown ;
and this sacrificing to their own net, which followeth,
doth favour this exposition.
When I put these things together, they shall offend,
imputing this their strength to their god, I find here,
1. Idolatry, imputing this to his god.
2. That idolatry is an offence to God.
1. Idolatry. That the Chaldean is justly charged
with idolatry here, I thus shew. Dr Rainold, de Idol.
lib. ii. 1, 1, ' Whosoever gives divine worship to a crea
ture is an idolater ; Quisquis creaturm divinum cultum
exhibet idololatra est, at Chaldosus hoc facit, but the
Chaldean doth so, ergo.
The first proposition is cleared, for whatsoever is
honoured with the honour of God is put into the place
of God, against that law, Non habebis Deos alienos,
' Thou shalt have no other gods.'
That the Chaldean is thus guilty, the text convinceth
him ; he imputeth the force of his war and victory to
his god. This is deus alienus, this is an idol.
It is the proper honour to the true God to be custos
Iwminum, the preserver of men — to be Dominus exer-
cituum, the Lord of hosts. This honour the Chaldean
gave to his god.
When Rachel said to Jacob, Gen. xxx. 2, ' Give me
children, or else I die,' Jacob was very angry with her,
whom he loved dearly, that^she should despoil God of
his due glory, and seek it from a creature ; and he an
swered, 'Am I instead of God?' for Plato, an heathen
philosopher,* did confess, Quamvis in mortali animante
fiat, res tamen divina estprcegnatio, et ab immortalibusest.
* In Sympos. 133

46

MARBURY ON HABAKKUK.

[Chap. I.

So, when the king_ of Syria wrote to the king of
Israel in the behalf of Naaman the leper, that he might
be cured of his leprosy, the king of Israel rent his
clothes at that idolatrous demand, and said, ' Am I a
god, to kill and give life ?' so that the honour of God
given away from him to any creature is the setting up
of an idol in the place of God.
The Nicene Synod did condemn the Arians of idola
try, because they denied the divinity of Christ, and yet
acknowledged divine worship to him; and because
Nestorius did affirm Christ to be a mere man, and not
God, both the Ephesian and Nicene Synods condemned
them of anthropolatry.
We do usually offend too much in our ascriptions to
the means of any good to us, wherein we wrong God's
glory, if we look not up to him as the supreme agent
working in that means. Thus, in the church of Rome,
angels by God employed for the service of man, by the
overdoing thankfulness of man, were honoured with the
honour due to him that sent them.
Those that leave the service of God and study men,
and apply themselves wholly to their humours to better
their estates, do set up new and strange gods against
the true God, and give his glory to creatures, and make
their means their idols, do commit idolatry, and break
the first great commandment of the law.
The Romanists cannot clear themselves of this tres
pass, though Bellarmine their champion do his best to
excuse it. He distinguisheth between images, which
he calleth verus rerum similitudines, the true similitudes
of things ; but he calleth idols false representations of
things that are not.
But not to trouble ourselves to examine his frivolous
distinction, the image itself of a true thing subsisting
is a creature, and to give that the honour due only to
God is gross idolatry ; for example, that in their Roman
breviary, which is directed to the cross, be it not to the
image and representation of the cross before their eyes,
but in it to the cross itself, is it not idolatry? 0 crux
ave spes unica, hoc passionis tempore auge piis justitiam,
reisque dona veniam !
2. This text chargeth them that they offend, whereby
it appeareth that idolatry is an offence. You see how
high it reacheth, even to the ungodding of the Almighty,
and we shall shortly see how sore it smarteth upon the
offenders. Reas. 1. The devil is the author of idolatry, for,
when God had buried Moses secretly to prevent ido
latry, the devil would have discovered the place, to
134

move the people to idolatry. That was the strife
which St Jude mentioneth between Michael the arch
angel and the devil about the body of Moses, wherein
the archangel prevailed against him.
Reas. 2. The devil is a great tempter to idolatry,
for he assaulted Christ so, Mat. iv., si procidens adora-
veris me, ' if thou wilt fall down and worship me.'
Reas. 3. The devil is the chief agent in tbe minis
try of the idolatrous priests, as the evil spirit, 1 Kings
xxii. 22, offered his service to be a lying spirit in the
mouths of Baal's prophets, four hundred of them at
once. The promise of Satan is that which he professed to
Christ, to draw men from the worship of God to wor
ship him ; and there is no mean : all worshippers that
do not worship the true God worship Satan. So the
Chaldean imputeth their force to Satan, for he that is
not with him is against him.
Use. The use of this point is taught by the apostle
St John: 1 John v. 21, 'Babes, keep yourselves from
idols ;' give not the glory of God to creatures.
It is an admirable thing in the whole course of the
story of Israel, and after of the Jews, Moses could
tell them, Deut. iv. 7, ' For what nation is there so
great, who hath God so nigh unto them, as the Lord
our God is in all things that wo call upon him for ?'
Yet was idolatry their national sin, although upon all
occasions they^might advise with God, though they
had the pillar of fire, the pillar of cloud, the ark, the
law, the priesthood, the temple, and all the oracles
of God committed to themj therefore no wonder if
the Chaldean, who had none of this, did commit
idolatry. These are examples for us ; and because we have
no fear but of the idolatry pf the church of Rome, we
must take warning to keep ourselves from their idols
and_their idolatry.
This, we understand, is now the study and care of
the religious patriots in the honourable and high court
of parliament. Let us join with them in our prayers
to God for the rooting out of the Romish religion ;
let us give God our hearty thanks that he worketh by
his Spirit such zeal of the glory of his truth in the-
godly faithful hearts of the commons of this land, to
stir and rouse up themselves in a matter so much
concerning the honour of our God as this doth.
For who delivered us from the Spanish violence in
'88 ? and who delivered us from the bloody powder
treason in An. 1605 ? If the gods that our enemies-

Ver. 12-17.]

MAEBURT ON HABAKKUK.

47

serve could have prevailed against our God, had we
not been as Sodom and Gomorrah ?
Therefore let us pray God to preserve us from idols,
and from them that love and serve them, of whom I
may say truly with David, Ps. lv. 21, ' The words of
their mouths are smoother than butter, but war is in
their heart : their words are softer than oil, yet are
they drawn swords.'
There can be no hope that those men which will
rob God of his glory, and give it away to creatures,
will ever be true to us. Let every one in the zeal of
God's glory shew and profess his hatred to idolatry
and his love of the true worship of God ; and as they
need the sword of the Lord and of Gideon, so let us
cry, The sword of the Lord, his word in the mouths
of his faithful ministers, and the sword of Gideon —
the sword of the religious court of parliament against
them !

Vers. 12—17. 'Art thou not from everlasting, 0 Lord
my God, my Holy One? we shall not die. O Lord my
God, thou hast ordained them for judgment ; and, 0
mighty God, thou hast established them for correction.
Thou art of purer eyes than to behold evil, and canst
not look on iniquity ; wherefore lookest thou upon them
that deal treacherously, and holdest thy tongue when the
wicked devoureth the man that is more righteous than
he ? And makest men as the fishes of the sea, and as
the creeping things, that have no ruler over them? They
take up all of them with the angle, they catch them in
their net, and gather them in their drag ; therefore they
rejoice and are glad. Therefore they sacrifice unto thdr
net, and burn incense unto their drag ; because by them
thdr portion is fat, and thdr meat plenteous. Shall
they therefore empty their net, and not spare continually
to slay the nations ?
After God had denounced his judgment upon the
Jews, contained in the former section, now the prophet
beginneth a new wrestling with God in the behalf of
the afflicted members of his church.
The prophet's speech is addressed to God himself,
wherein he first ascribeth to God eternity : ' Art not
thou from everlasting, 0 Lord my God ?' He ascribeth
to him hoUness : ' My Holy One.' And this pronoun
possessive, my, doth lay_hold upon a special interest
that Habbakuk by faith claimed in God.
From which consideration he draweth this cheerful
conclusion, ' We shall not die, 0 Lord ;' speaking of

himself and of the afflicted in the church of the Jews,
that though God had threatened such an invasion by
the hand and power of the Chaldeans, yet shall it
not proceed to their ruin. God will keep his church ;
there is a remnant that God will save from the stormy
wind and the tempest ; as David saith, ' The flood of
many waters shall not come near them.' This faith
he builds upon a good foundation, for,
1. From the eternity of God we may conclude that.
the love wherewith he loveth the church is an eternal
love, and therefore not to be subject to the power of
time. 2. From the holiness of God he may conclude that all
the faithful Jews, being an holy seed, shall have his
favour. Against this it may be objected that God hath
revealed himself to the contrary, for he hath before
threatened to raise up the Chaldeans, a fierce and
terrible nation, that shall go through the breadth of
the land, and shall run like an eagle and an evening
wolf only for prey. What hope then can there be
against these ?
The prophet answereth that objection : ' Thou hast
ordained them for judgment, and, mighty God, thou
hast established them for correction ;' that is, God,
by his might hath armed them against the Jews to-
execute his judgment on them, and for castigation and
correction of them, not for eradication.
He proceedeth then to expostulate and dispute with
God concerning this judgment to be executed upon the
Jews by the Chaldeans : ' Thou art of purer eyes tharu
to behold evil, and canst not look on iniquity.'
There is a further confession of the holiness of God,
to whom he attributeth pure eyes, such as cannot behold
evil and look upon iniquity, because that holiness
cannot approve ill, and that justice cannot wink at it
and leave it unpunished.
Otherwise, videre malum non est malum, to see evil
is not evil. God's general view of all things doth set
his eye upon the good and evil. So the sun shineth
upon the just and the unjust, but God is a God that
loveth not iniquity, neither shall evil dwell with him ;
he abhorreth all them that work wickedness. David
saith, his soul abhorreth them. So that the prophet
here acquitteth God from any hand in the evil of these
Chaldeans, although he stirreth them up against the-
Jews. He is wise to use them as instruments of cor
rection, but he is too pure and holy to be partaker in
their sins. 135

48

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[Chap. I.

From hence groweth the expostulation following :
Seeing thou art so pure and holy that thou abhorrest
evil, and hatest all the workers of iniquity, why dost
thou look upon them that deal treacherously ? Why
dost thou, 0 holy and just God, look on whUst the
Chaldean betrayeth thy people ? Mr Calvin reads
transgressores, Montanus pravaricatores, Jun. perfidos,
whom the king's Bible followeth.
This the prophet Isaiah, chap. xxi. 2, calleth a
grievous vision : ' The treacherous dealer dealeth
treacherously, and the spoiler spoileth.' For the
Chaldean did invade the Jew, both cunningly by
treason, and violently by force.
He urgeth God further : ' Why holdest thou thy
tongue when the wicked man,' that is, the Chaldean,
an idolater and a bloody man, ' devoureth the man
that is more righteous than he ?' that is, devoureth
the Jew, who, as bad as he is, is a better man and
more righteous than the Chaldean. He wondereth at •
the softness and forbearance of God, that can see and
be silent to behold so much iniquity.
He proceedeth in his . complaint : ver. 14, ' Thou
makest man as the fishes in the sea,' where the great
ones do prey upon the small ones, ' and as the creeping
things that have no ruler over them,' and therefore
feed upon one another, who have'no law to awe them ;
but quo quis est valentior, eo violentior, so the Jews are
to the Chaldeans a prey.
But the words following do shew another thing
intended, not a reference of these creatures one to
another, but all of them to the fishermen ; so the sense
is, thou seemest to esteem the Jew no more than thou
dost the fishes on the sea, or the creeping things on the
earth ; for it followeth, ver. 15, ' They take up all of
them with the angle, they catch them^in their net, and
gather them in their drag.' The Chaldeans are the
fishermen, the Jews the fishes; and for these they
have, »
1. Tlie angle, whereby is meant their fishing for a
single person.
2. Their net, let fall to catch more.
3. Their drag, for whole shoals of fish. So that
here is no evasion. He that escapeth the angle shall
fall into the net ; or if he escape the net, the drag
shall sweep him away, and bring him to the shore.
So that hereby all way of evasion seemeth stopped
against the Jew ; he is put into the hand and power
of the Chaldean, as a draught of fish into the hand
of the fisherman ; and all this while the fisherman
136

thinketh he doth no man wrong, as the poet saith,
Nee patitur Tyrrhenum crescere piscem.
For the fish of the sea is esteemed his that can
catch him ; so shall the Chaldean fish Judea, as if the
Jews were fishes, not men, and as if there were no
providence to take care of them, no owner to call
them his.
Therefore they rejoice and are glad. There is no
compassion in them of Chaldea toward the Jew ; but as
the fisherman rejoiceth in his draught of fishes, and
never looketh upon them with any pity of their lives,
but is glad that he hath gotten them, so shaU the
Chaldean be glad when the Jews are in his net, that
they may carry them into captivity.
This victory doth not only make the Chaldean glad,
but he is proud too, and boasteth in his own strength,
and attributeth his prevailings to his own power, as it
followeth. Ver. 16, Therefore they sacrifice unto their net, and
burn incense unto their drag ; that is, they do thank
their own arm and armies for their victories ; and, as
Job saith, ' They kiss their own hands, because thereby
they come to have a fat portion and plenty of meat ;'
so that they give no glory to ^God ; yea, before the
prophet saith from the mouth of God, that they
would ascribe the prosperity of their wars to their god,
i. e. to their idol, now they, will grow so proud that
they will thank their own wit and power for all.
The prophet concludeth with a passionate expostu
lation : ver. 17, ' Shall they therefore empty their net,
and not spare continually to slay the nations ?' Seeing
they are a people so lawless, so merciless, so proud,
0 Lord, wilt thou give way to them still? and shall they
possess all that they catch ? which he calleth emptying
their net, and shall they not spare continually to slay
the nations ? Shall they pass thus from nation to
nation, and shall they still conquer ? Is all fish that
comes into their net ? — (De verborum interpretations
hactenus). In the further handling of this section I observe, as
in the former, two things :
1. The sum and contents of the whole section.
2. The parts thereof.
1. The sum hereof is this : whereas the prophet at
first beholding the sins of the Jews, was moved with
an holy indignation against them, and with zeal
of God's glory, which turned him into a chiding ex
postulation with God for bearing so much with them,

Ver. 12-17.]

MARBURY ON HABAKKUK.

49

and therefore did stir up God to judgment, to chasten
them in the first section of this chapter.
Now that God hath answered him in the second,
with declaration of his purpose to punish the iniquities
of the Jews by the Chaldeans, whom God would stir
up to fight against them, and to prevail ; now in this
third section, the prophet is as much troubled and
grieved at their punishment as he was before at their
sin. Now he chides as fast, and disputes as hotly
against the remissness and patience of God towards
the Chaldeans, as he did before towards the Jews.
Before, he pleaded the cause of the glory of God's
justice, in punishing the iniquity of the Jews ; now he
pleads the glory of God's mercy in sparing them. The
first part was imprecation. And herein the prophet
doth declare his mixed affection to the Jews ; for out
of his hatred to their sins he desired their correction ;
but now out of his love to their persons he prayeth
against their punishment, so far that it may be
moderate, as in Jeremiah's prayer, ' Correct us, 0
Lord, yet in thy judgment, not in thy fury, lest we be
consumed and brought to nothing.' Which teacheth
us that,
Doct. Religion hath the bowels of compassion.
Truly they have no true religion that have no mercy.
Reason 1 . This is given us in precept with a sicut,
' Be ye merciful, as your heavenly Father is merciful,'
Luke vi. 36. There is nothing wherein the image of
our God doth more shine in man than his mercy, be
cause that is the heavenly nature ; the wisdom of God
is too high for us, the power of God too great for us,
the justice of God too strict for us : all these virtues
of the Godhead be out of reach of our imitation.
The furthest that our Saviour goeth in the pattern
and precedent of wisdom is, estate prudentes ut serpentes,
' Be wise as serpents ;' in innocency, innocentes ut
columba, ' be ye innocent as doves ;' it is not estote
prudentes ut Paler vester, ' be ye wise as your heavenly
Father.' Concerning fortitude, the mother of Samuel
saith, non est fortis sicut Deus; sicut leo, Solomon
hath it ; sicut quercus, Amos hath it. Concerning
justice, let us take the righteous men at their best,
and then justi fulgebunt ut sol, the righteous shall
shine as the sun, but be misericordes ut Pater vester.
We must strive to imitate him in mercy, that is, the
divine nature, because it is super omnia opera Dei,
above all the works of God ; and that is the human
nature also, because it is called humanity, and there
fore well becometh the man of God.

Reason 2. There is nothing that every one of us
doth more stand in need of than mercy, without which
all the frame of nature would shake and dissolve. It is
anima mundi, the soul of the world ; it is the juncture
of every limb thereof; it is the garment that hideth our
nakedness ; it is the grave, the sea that burieth, that
swalloweth all our reputed sins ; it is the tailor to our
backs, the caterer to our bellies, the soul that quicken-
etb us, the strength that supporteth us, the grace that
saveth us, the power that raiseth us, the glory that
crowneth us. And they that shew no mercy shall
have none.
Reason 3. The consideration of our own infirmities
doth plead for our mercy to our delinquent brother, not
to make the most of their faults, and screw their punish
ment to the uttermost ; rather to save our brethren,
and to pull them out of the fire, lest we also be
tempted, Gal. vi. 1. For we have many suits to God
for pardon of our own sins ; and therefore by the law
of justice, let us do as we would be done to, that is,
solicit the favour of God for our brethren. And
although the zeal of God's glory do put us to it to
pray for their correction, that they may be amended,
yet considering how bitter the medicine is that healeth
sin, let us entreat the physician to look but on the
corrupt humours in the body of the church, to purge
them, to take no more blood from the body thereof
than may stand with the health of the body.
Reason 4. It is a more easy -suit to obtain the mercy
of God than to stir up his anger ; for as he is slow to
wrath, and longsuffering, and when he doth begin to
chide he will not keep his anger continually, so he
is rich in mercy, abundant in goodness. Oleum super-
natat vino, tbe oil swims about the wine. Christ his
Son, the character of his Father's glory, of his mercy,
the true copy of that sicut Pater vester qui est in calis,
as ' our Father which is in heaven.'
Of whom Saint Augustine,* sweetly commenting
upon his Pater ignosce eis, ' Father, forgive them,' saith
he left them not quousque ejus jam sanguinem possent
bibere credentes quern fuderant savientes, [till] they
know how to drink believing, the blood which they
shed raging, which is called in the psalmist multitudo
dulcedinis. Saint Hilary f upon the parable of the parable in
the vineyard saith, Ad spem omne tempus est liberum.,
et mercedem non operis sed misericordia undecima hora
operarii consequuntur.
* De utilit. pan. 1. i. t Iu Ps. cxxix.
137

50

MARBURY ON HABAKKUK.

[Chap. I.'

God loves to be solicited for mercy.
Reason 5. Because in the contrary Jonah had a
chiding from God himself, that he stood more upon
the credit of his office than he did upon the honour
of his God that sent him, being so angry at God's
sparing of Nineveh. Wherein God himself pleaded
the cause of his own mercy, and justified his suspense
of the threatened judgment against Jonah, &c.
David had good cause to choose to Jail into the
hands of God, rather than into the hands of men, for
' with God there is mercy.' And had Nineveh been
in the hand of Jonah, their fasting with sackcloth and
repenting should not have cleared nor calmed the
storm threatened. God said, in Nineveh there were
more than six score thousand persons that knew not
the right hand from the left ; there were a great many
more in the nation of the Jews, many also that served
God with a true heart, many that was not yet come to
the height of sinning, of whom there was hope ;
many that had drunk deep already of the cup of
affliction by the sins of others, who had thereby pro
voked God. Therefore Habakkuk could do no less
than stand in the gap now, and keep out some of this
wrath. Use . To make use of this doctrine, and of the holy
example of this prophet, let me use the words of the
apostle to you : -Col. iii. 12-14, ' Put on therefore, as
the elect of God, holy and beloved, bowels of mercies,
kindness, humbleness of mind, meekness, longsuffer-
ing ; forbearing one another, and forgiving one an
other, if any man have a quarrel against any man :
even as Christ forgave you, so also do ye. And above
all things put on charity, with the bond of perfect-
ness.' As it is a welcome suit to God, when, out of a zeal
to his glory, you do call upon him for his judgments,
to chasten the overgrown sins of the time in which ye
live, so it is a pleasing intercession which soliciteth for
mercy in justice ; for the pure justice of God will endure
an allay of mercy, and we shall have thebetter interest
in his favour by how much the more we desire more
sharers in it.
There be good authors of opinion that the prayer of
Stephen, ' Father, forgive them,' was no weak means
of the conversion of Saul, who was one of his perse
cutors. The point is moderation, that neither we should so
favour high-grown sinners as not to complain to God
of them, nor yet so delight in their punishment, as not
138

to pray against the whole and full displeasure of God;
that neither the zeal of God's glory do extinguish
Christian compassion, nor the tenderness of pity
quench the zeal of God's glory, but that at once we do
shew our obedience to the whole law, that he that
loveth God may love his neighbour also.
God himself directed Abimelech to Abraham to pray
for him, and the friends of Job to use Job's interces
sion, because he loves to be treated to shew mercy.
And the rich man in hell would not have his brethren
come to that place of torment.
Complain, then, that is holy passion ; but beg easy
punishment, that is charitable compassion. Thp
children of God have as many tears to shed for the
punishment of their brethren as for their sins.
2. The parts are two :
1. The prophet's resolution concerning the church
and commonwealth of the Jews.
2. The prophet's dispute with God.
The first containeth an argument.
1. The antecedent: 'Thou art from everlasting, 0
Lord my God, my Holy One.'
2. The conclusion : ' Therefore we shall not die. 0
Lord, thou hast ordained them for judgment ; 0
mighty God, thou hast established them for correction.'
The proposition, that God is eternal and holy, needs
no proof to such as know God ; both are clearly main
tained through the whole body of Scripture.
1. The eternity of God.
' And Abraham planted a grove in Beersheba, and
called there on the name of the Lord, the everlasting
God,' Gen. xxi. 33.
Moses : ' Before the mountains were brought forth,
or ever thou hadst formed the earth and the world,
even from everlasting to everlasting, thou art our God,'
Ps. xc. 2.
Saint Paul, speaking of the mystery of the gospel
long kept secret : ' But now is made manifest, and by
the scriptures of the prophets, according to the com
mandment of the everlasting God, made known to aU
nations,' Rom. xvi. 26.
' Hast thou not known, hast thou not heard, that
the everlasting God, the Lord, the Creator of the end
ofthe earth, fainteth not?' &c, Isa. xl. 28.
Plato defined God to be, aterna mens, sibi ad omnem
felidtatem suffidens, summe bona, et omnis boni effidens
in natura.
Neither can we rest in the search of causes till we

Ver. 12-17.]

MARBURY ON HABAKKUK.

51

come to one supreme eternal cause of all things, the
Alpha and Omega of other things, of himself without
Alpha or Omega.
2. The conclusion from hence issuing is, ' There
fore we shall not die,' saith Habakkuk.
For as God is eternal in himself, so is he to his
church ; and from the eternity of God doth the eter
nity of angels and men derive itself ; for eternity can
not flow from anything that is not itself eternal ; and
we know that the nature of angels and men is eternal,
both of them being by the eternal God created to abide
for ever : the elect angels and men in eternal glory,
the reprobate angels and men in eternal shame and
pain. Yet is the judgment of the reprobate in Scripture
called by the names of death, destruction, perishing,
because these be titles of the greatest horror and dis
may that the heart of man can conceive.
Now we have two hopes built upon this foundation
of God's eternity, non moriemur.
1. Temporal. That God will still reserve a rem
nant of the Jews to return again to the possession of
their fathers, and to build again the city and the
temple, and to renew the face of a church and common
wealth ; so, non moriemur, hoc est, omnes, we shall
not die, that is not all.
2. Eternal. That God will not utterly cast off his
people from his favour, but that, although he scourge
them with the rods of men, even to a temporal loss of
their land, their liherty, and their lives, yet non morie
mur, we shall not lose our interest in his promise of
a better life.
So that the prophet doth teach us the right use of
the doctrine of God's eternity, to assure us against all
temporal and eternal evils.
And this doth Moses conclude for this antecedent :
Ps. xc. 2, ' Before the mountains were brought forth,
or ever thou hadst formed the earth and the world,
even from everlasting to everlasting, thou art our God.'
Ver. 3, ' Thou turnest man to destruction ; again thou
sayest, Return, ye sons of Adam.' From the power
of God's eternity there is a return for the sons of
Adam ; as David saith, ' Thou renewest the face of
the earth.' Non moriemur; death, our last enemy, shall
be destroyed and perish, we shall be translated from
death to life ; this is clear, because God hath in eter
nal wisdom appointed an eternal redemption for some
to an eternal inheritance of eternal glory.
This eternity of God is twofold :

1. Eternitas essentia, eternity of essence in himself.
2.'Eternitas providentia, eternity of providence in
respect of his creatures.
From the first we conclude the second ; for if God
be in his own nature eternal, he hath also an eternal
providence by which he governeth all things ; his word
by which he governeth is also eternal in the heavens.
Saint Augustine* proveth this point of God's eter
nity thus, Quod incommutabile aternum est.
That he proveth, Quod semper est ejusdem modi est
incommutabile. Such is our God, without variableness or shadow of
change, and therefore eternal.
And whereas from this eternity our prophet doth
conclude non moriemur, Saint Augustine doth there
fore call our eternity immortalitatem, rather than ater-
nitatem. 2. Another argument is here enforced.
Thou art holy. Therefore this punishment of the
Jews by the Chaldeans is for their correction only.
Of the antecedent, God is holy. The choristers of
heaven do attribute it to God three times ; in some
Greek copies we read it three times three, nine times
ayiog, holy.
The song of Moses is sung in heaven, Rev. xv. 4 ;
and that saith, ' Who shall not fear thee 0 Lord, and
glorify thy name ? for thou onlj art holy.' The
seraphims«-say each one to another, Isa. vi. 3, ' Holy,
holy, holy, is the Lord of hosts ; the whole earth is
full of his glory.'
It was his law. 1. For his Godhead, that none
other but he should be called God, or esteemed.
2. For his worship, not to be given to creatures.
3. For his name, not to be taken in vain.
4. For his Sabbath, to be kept hbly.
And it is our first petition, sanctificetur nomen,
' hallowed be thy name,' and for our conformity with
him : Levit. xi. 44, ' For I am the Lord your God :
ye shall therefore sanctify yourselves, and ye shall be
holy ; for I am holy.' So there is, 1, sanctitas incre-
ata, an increate holiness in God.
2. Creata, created, in man as a beam of that hea
venly light, a stream of that full fountain in our God.
This uncreated holiness, which is the attribute of
God, is the absolute perfection of God's nature and
attributes, his full goodness ; not only that wherein
he is good in himself, but in his operations also.
The consequent. From hence the prophet con-
* Quest, lxxxiii. 1. c. 19. 139

52

MARBURY ON HABAKKJJK.

[Chap. I.

cludeth, that God cannot do more to his church than
correct it ; he cannot utterly destroy it, because he is
holy, so is his church ; his correction of the elect is
only a fire to purge out their dross, which will go out
of itself when the combustible matter is spent. Hear
God himself : Isa. xliii. 15, ' I am the Lord, the Holy
One, the Creator of Israel, your King.' Ver. 21,
' This people have I formed for myself ; they shall
shew forth my praise.'
Ay ! but our sins spoil all. He addeth, ver. 25,
' I, even I,, am he that blotteth out thy transgressions
for mine own sake, and will not remember thy sins.'
The church of God is semen sanctum, an holy seed ;
God cannot forsake it ; he is sanctus Creator, an holy
Creator, and he is sanctus Redemptor, an holy Re
deemer Of it, as the holy text styleth him.
Application. You see here that, as Christ saith,
' This is life eternal, to know thee.' Let us study
God and his attributes, for from thence we derive
whatsoever we are or have ; they are our light of
direction, our staff of supportation.
From the wisdom of God, we have all intellectual
illumination. From the justice of God, all our integrity.
From the holiness of God, all our sanctification.
From the eternity of God, our immortality.
From the omnipotency of God, our strength.
And as by our faith we cleave to him, so we are
made partakers of the divine nature.
The juice of this text is the prophet's faith, which,
from the holiness and eternity of God, doth resolve, —
Doct. That this judgment of God, threatened against
the Jews, is no more than a temporal chastisement,
according to the doctrine taught out of Obadiah.
Though God afflicteth his church, yet he loveth her
still. This persuasion of deliverance from evils is found
in natural men ; but either ft is grounded upon an
opinion that they have of fortune, — such make chance
then- god, — or it is built upon the consideration of the
vicissitude of things which maketh sundry mutations.
' Informes hyemes reducit
Jupiter ; idem
Summovet. Non, si male nunc, et olim
Sic erit.' *
God sendeth foul weather and fair ; if it be ill now
with us, it will not be so hereafter. This is but cold

* Hor. Car. ii. Od. 10.

140

comfort, to hope only in the change of times, and so
to. look for better days.
Some acknowledge a deity, and ascribe all altera
tions to that, not knowing the true God, as _Eneas
comforted his company,
Durate et vosmet rebus servate secundis.
Continue and reserve yourselves for better times.
Dabit Deus his quoque finem, God will put an end to
these your sufferings.
But that which comforteth the saints of God in
afflictions is their faith in the eternity and holiness of
God, from whence they gather assurance that they
shall not miscarry under the rod of God. He is
eternal, therefore they shall not perish ; he is holy,
therefore he will but correct, not destroy ; and hereof
they make this use :
1. They do not limit God to a set time when he shall
deliver them. So Daniel waited for the deliverance
of Israel from Babylon seventy years. The church
waited till the fulness of time for the promised Messiah.
2. They do not limit God to any set means of de
liverance. Mordecai did see that the preferment of
Esther was a likely means to save the Jews from the
fury of the decree which Haman had procured against
them, and he putteth her to it, to use her mediation
with the king for it, but he builded not his hopes in
that means ; for he said to her, Esth. iv. 14, 'If thou
altogether hold thy peace at this time, then shall there
enlargement and deliverance arise to the Jews from
another place.'
The promise made to Abraham concerning his seed
was in nature despaired by the old age of Abraham
and Sarah, yet was not Abraham out of hope ; but
when Isaac, the son of promise, was come, God after
ward commanded him to be offered in sacrifice, yet did
not that weaken thejaith of Abraham ; for he built
upon the word of the promise, and not upon the pos
sibility of the means. For he that promised was
faithful. 3. They do not limit God to the measure of afflic
tion ; for they know that whatsoever the judgment be
which God inflicteth upon his church, it cannot ex
ceed a fatherly correction. So Job, chap. xiii. 15,
' Though he kill me, yet will I trust in him.'
4. They are not discouraged in the faith of God's
mercy, though they feel the contrary ; and therefore,
being in one contrary, they do believe another. Thus,
even when they feel the burden of their sins, they be-

Ver. 12-17.]

MARBURY ON HABAKKUK.

53

lieve their justification ; for the heavy laden seek
Christ for ease. When they feel misery, they believe
blessedness ; for they know ' Blessed are they that
mourn.' When they feel correction, they believe ;
for he chasteneth every son whom he receiveth.
When they feel themselves forsaken of God, they be
lieve themselves interested in his favour ; as David
and Christ : ' My God, my God, why hast thou for
saken me ?' both forsaken in respect of their feeliDg,
neither in respect of their faith.
5. They by faith are ever in the presence of God.
So David, Ps. xvi. 8, ' I have set God always before
me, for he is at my right hand ; therefore I shall not
be moved.' So it is said of Moses being in danger in
Egypt, Heb. xi. 27, ' By faith he forsook Egypt, not
fearing the wrath of the king ; for he endured as see
ing him who is invisible.' Thus strongly do they
build, whose foundation is not laid in any possibility
of their own merits to deserve deliverance, and of their
own wit and cunning to decline evils, or of their own
strength and power to resist them, or evade them', or
the vicissitude of things to change them, but trust in
the living God, and make him their hiding-place.
Doct. 2. Whereas the prophet saith that God had
ordained the Chaldeans for judgment, that is, for the
execution of his judgment, and hath established them
for correction ; Docemur, we are taught that God is
the author of punishment ; God himself assumeth it
to himself : Amos iii. 6, ' Shall there be evil in a city,
and the Lord hath not done it ?' Malum pcena, the
evil of punishment. So Moses : Ps. xc. 7, ' For we
are consumed by thine anger, and by thy wrath are we
troubled.' So David: Ps. xxxix. 11, 'When thou
with rebuke dost correct man for iniquity, thou makest
his beauty to consume away like a moth.'
Reason 1. Because every sin is a trespass against
God ; as David, Tibi, tibi soli peccavi, ' Against thee
only have I sinned ;' for every sin is avof/Ja, a trans
gression of the law, and therein God is offended, and
he is 'a jealous God, visiting the iniquity of the
fathers upon the children.'
The trespasses against our brethren, in the breach
of the second table, be immediate sins against God.
For as when the plate is not cut for the mint, to clip
it is no breach of the law; but when it hath the stamp
impressed, and is coin, then to clip or wash, it is
treason, not for the matter, but because of the stamp.
So the matter of our brethren is but earth, and the
violation of it is but the defacing of earth ; but bear

ing the image of God in it, it is a trespass against him
whose image is therein insculped, to wrong it.
Reason 2. Because every punishment, as it is pcena,
a punishment, so it is vindicta, a revenge, and God
layeth claim to that by prerogative, vindicta mea, my
revenge ; no man can take the sword out of his hand :
it is virga tua, saith David, thy rod.
Reason 3. Because none but God can search the
heart, where sin breedeth, and knoweth how to pro
portion punishment to the sin. Punishment is the
physic of the church : as Augustine, Quod pateris
medicina est, non poena, that thou sufferest is thy medi
cine, not thy punishment. He only knoweth how to
temper the medicine for the health of the patient, for
he knoweth whereof we be made ; he only can work
good out of evil.
Reason 4. Because there is none but God that doth
whatsoever he will, none but he can ordain or estab
lish judgment. The judgments are called Judicia Dei,
the judgments of God. In that cruel execution done
upon Christ in our flesh, as there were the wicked
hands of the Jews and the Romans, so there was the
determinate counsel and foreknowledge of God, Acts
ii. 23.Use 1. Let us not therefore sin against God, and
make an idol of him, by making him all mercy ; for
though we call him Father, doubtless there is a God
that judgeth the world, who upon the wicked will rain
snares, storms, and tempest : this shall be their por
tion to drink. Rather meet a temptation with Joseph,
and say,' ' How then shall I do this great wickedness,
and so sin against God ?' Fbr ' our God is a con
suming fire,' and ' it is a fearful thing to fall into the
hands of the living God.'
Use 2. Let us not fret at the means ordained by
God for our correction, remembering that God hath
established them for our chastisement ; but let us
rather say with David, Ps. xxxix. 9, ' Obmutui et non
aperii os meum, quia tu domine fecisti, ' I was dumb,
&c, because thou, Lord, hast done it :' let us know
and confess who it is that smiteth us, and say, ' Thou
hast smitten me, and thou wilt heal me.'
Use 3. Let us remember, when God taketh off his
hand and restoreth us again to the cheerful light of his
countenance, to acknowledge his mercy to us, and, as
Christ saith, to ' sin no more, lest some more heavy
judgment fall upon us.' Let us, with David, remem
ber the vows which we made to God in our affliction,
and spend the time of our sojourning here in fear.
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[Chap. I.

Use 4. Lastly, seeing God hath comforted us, let
us also comfort our brethren, as the apostle saith, 2
Cor. i. 9, ' for God comforteth us in all our tribula
tions, that we may be able to comfort them which be
in any trouble, by the comfort wherewith ourselves are
comforted of God.' So, as Christ said to Peter, when
we ourselves are converted, we shall strengthen the
brethren, and the God of peace and all consolation
hall give unto us the blessing of his peace.
2. The prophet's dispute with God.
The prophet seemeth amazed at the course of God's
proceeding against the Jews by the Chaldeans. And
the remainder of this chapter doth contain his expos
tulation with God, wherein,
1 . He layeth a ground of this argument : the eyes
of God are pure.
2. He questioneth God how these inconveniences
following are borne withal by him, which are these :
Grievances. 1. How God should look on whilst men deal
treacherously, ver. 13.
2. How God should hold his tongue whilst the
wicked devoureth tbe man that is more righteous than
he, ver. 13.
3. How God can expose the Jews, his people, as a
prey to the Chaldeans: ver. 14, 'And thou makest
men as the fishes of the sea, and as the creeping
things that have no ruler ;' from which liberty given
to them, they break forth into all extremes of cruelty :
ver. 15, ' They take up all with their angle ; they
catch them in their net, and gather them in their
drag.' 4. They insult over the conquered : ver. 15, ' they
rejoice and are glad.' They commit self-idolatry :
ver. 16, ' Therefore they sacrifice to their net, and
burn incense to their drag, because by them their por
tion is made fat, and their meat plenteous.'
5. How God can so long dispense with the enemies
of his church, and whether he will so forsake them :
ver. 17, ' Shall they therefore empty'_their net, and not
spare continually to slay the nations ?'
1. Of the ground of his contestation, ' Thou art of
pure eyes.' This phrase is according to the capacity
of human understanding, and it is doubly figurative :
1. In that" eyes are attributed to God.
2. In that they are said to be pure.
1. It is a thing frequent in Scripture, to give the
parts of a man's body to God : the eye, the ear, the
hand, the heart, the foot, the bowels, the arm, the
142

face, the back-parts; whereupon certain heretics,
literally understanding those phrases, have believed
- and taught that God is like to man in shape of body,
and that the image wherein God made man was cor
poreal. These heretics are called anthropomorphites,
because they ascribed to God the image and corporeal
likeness of man, whom some ignorant persons have
used to paint in the representation of a grave old man,
against the clear text of Scripture and warrant of
truth. Of this I will only tell you what St Augustine,*
writing to Fortunatianus, a bishop, concerning the
judgment of another bishop who maintained this
heresy, saith, The text of Scripture attributing the
parts of human bodies to God must not be literally
understood, for then we must allow God also to have
bodily wings, for we read also often of the wings and
feathers of God. But, saith he, as by the wings of
God we do understand divine protection, sic cum
audimus manus operationem ; pedes prasentiam ; oculos
visionem ; faciem justitiam ; brachium potentiam : so
by hands, divine operation ; by feet, presence ; by
eye, vision ; by face, justice ; by hands, divine power.
And to shew that neque solus, neither alone, nee prior,
nor first he is of this opinion, he citeth St Jerome,
St Gregory Nazianzen, St Ambrose, St Athanasius,
all of the same judgment.
And surely because this, error is yet in the minds
of many simple and ignorant people of the world, it
will be fit that you do learn that when you do either
give thanks to God, or pray, or think on God, you do
not conceive him in your thoughts in any such manner,
but as he hath revealed himself to us in his word.
God is a Spirit, eternal, immortal, invisible, infinite
in wisdom, justice, holiness, power, mercy, goodness;
seeing and foreseeing all things ; doing whatsoever he
will in heaven and in earth, and in all deep places ;
governing all things by the word of his power.
Moses, who searched as deep into this sacred and
secret mystery of God, found that the face of God,
that is, his heavenly nature, could not be seen, only
his back parts ; that is, the effects of his attributes
might be seen. No doubt God took that occasion in
Moses to teach the church how they should conceive
him in their thoughts : Exod. xxxiii. 23, ' Thou shalt
see my back parts.'
Gregor. Nyssene. We must follow after God ; for
he goeth before us, and guideth us ; as David, ' He
* Epl. i. 11.

Ver. 12-17.]

MARBURY ON HABAKKUK.

teacheth the way that we should choose.' Qui autem
sequitur, non faciem sed tergum aspicit (Procopius).
Invisibilia Dei videntur ex creatione. For we must
remember how tender God was of appearing in any
form which might have been represented in picture or
sculpture, for fear of idolatry : Deut. iv. 15, 16, 'Take
ye therefore good heed unto yourselves (for ye saw no
manner of similitude on the day that the Lord spake
unto you in Horeb out of the midst of the fire), lest
ye corrupt yourselves, and make you a graven image,
the similitude of any figure,' &c.
Neither is it necessary for adoration, that we do
assign any set figure to God in our thoughts, seeing
every one of us doth believe that he hath a living soul
in him, whereby all the parts of the body are both
directed and enabled in their several offices, yet no
man can conceive any set form or similitude where-
unto it may be resembled.
2. Another figurative speech here is, where the
prophet calleth these eyes of God pure eyes ; for
wickedness and evil cannot defile the sight. It is
said of the fair eye of heaven, that it shineth upon
the just and unjust. And David saith that God
' seeth all the thoughts of man's heart.' Why, he
then seeth much vanity and much iniquity. But
those are called pure eyes which do behold nothing
that is evil, to approve it in itself, to abet it in our
brother, to imitate it in ourselves ; and in this sense
the eyes of God are said to be pure, that is, abhorring
sin. Again, the purity of God's eyes doth import the
clear judgment of God, which is of such penetration
as nothing can conceal itself from him : in which
sense David saith, Ps. xi. 4, ' The Lord is in his holy
temple, the Lord's throne is in heaven; his eyes be
hold, his eyelids try, the children of men.' Upon
which words St Augustine saith, that there is apertio
and opertio oculorum Dei, an opening and a covering
of God's eyes.
He is said to see with his eyes when he declareth
himself to see and take notice of anything; but he
doth try with his eyelids, when he maketh as though
he slept and considered not, winking for a time at the
iniquities of men.
Our lesson from this double figure of speech is,
Doct. That God is a severe searcher and punisher
of sin. For search, he 'trieth the hearts and reins;'
for punishment, 'judgment begins at his own house.'
This certain rule of truth we must lay hold and be
lieve, that the justice and truth of God cannot fail.

The whole course of Scripture, the experience of all
times, doth make this good..
The sin of the angels that kept not their first estate
was soon found out and punished. The first news
we hear of them was that one of them was a tempter,
and deceived our first parents.
There was a light shining in darkness, which the
darkness comprehended not. The Manichees, seeing
the devil went so early against God, thought and
taught that there were two principia, two beginnings :
one good god the author of all good, another evil god
the author of all evil, not knowing the fall of the
angels, and the mischief that they attempted against
God after their fall. But they were the first example
of the severe vengeance of God, of whom St Jude
saith, ver. 6, ' And the angels which kept not their
first estate, but left their own habitation, he hath
reserved in everlasting chains, under darkness, unto
the judgment of the last day.'
And for our first parents, the pure eyes of God saw
their nakedness after their fall, and came himself into
the garden in the cool of the day, and convinced the
delinquents, and examined the fault, and gave judg
ment against them all, and presently executed that
judgment. Then Cain, when his sin was yet but in the bud,
at the first putting forth thereof, in the casting down
of his Countenance, was called to account for it, God
disputing the matter with him; and after, when he
came to the execution of his abominable wickedness,
God again well examined the evidence, convicted the
prisoner, and brought him to confession of his fault,
and banished him from his presence.
In all these examples, God was a speedy and a
severe judge, as was fit for terror in the beginning ;
but after he grew more remiss, and, as the apostle
saith, 1 Peter iii. 20, ' The long-suffering of God
waited in the days of Noah, while the ark was a-pre-
paring.' So that God declared himself patient and
longsuffering, who had before shewed and revealed
his severe justice, that the terror of his righteousness
might discourage sin, and yet his gentle forbearance
might invite to repentance.
Therefore, throughout the whole course of holy
Scripture, we have examples of both sorts, both of
quick vengeance and of favourable sufferance, that
God may be known both to be just and merciful.
The reason whereof is,
1. That the danger might .breed terror; for who
143

56

MARBURY ON HABAKKUK.

[Chap. I.

can promise himself mercy when our just God may
and doth take such quick vengeance ? ' Remember
Lot's wife,' that she was Lot's wife whom God
favoured ; that the angel pulled her out of Sodom to
hasten her from their judgment; that her offence was
no more than looking back, whether out of curiosity
to see what God would do to Sodom, or out of un
belief, doubting the truth of the threatening, or out of
love to the place, or to some persons left behind to
the woe, she was made an example of present calamity,
and turned into a pillar of salt. Therefore remember
Lot's wife for terror, to strike fear in thee that thou
sin not, lest thou be smitten so soon as thou hast
offended ; this to prevent sin.
2. That such as sin and find not the present wrath
of God avenging sin, may make use of that patience
of God to repent, lest a lingering judgment be but the
whetting of a sword to a sharper cutting when it
cometh. For the remissness of God doth not proceed
from any respect of persons, nor from a liking of any
kind of sin, but out of free and undeserved favour, and
for the glory of his own mercy, that he may be feared.
Use . Who knoweth the mind of the Lord, or who
hath been of his counsel ? Who can tell when he is
tempted to any sin, and embraceth the temptation,
and committeth the sin, whether God will make him
an ' example of his patience and mercy and long-
suffering, by'giving him both the time and grace of
repentance, and open to him the fountain for sin and
for uncleanness, to wash him and cleanse himself from
his sin ; or whether he wiU make him an example of
his severe justice, in chastening his trespass with some
speedy vengeance, as he did the rebellion of Korah, or
the lying of Ananias and Sapphira ?
Therefore our care must be to keep our heart with
all diligence from conceiving sin, to take heed to our
ways that we offend not in our tongue ; to take heed
to our foot, to our hand, that they act not sin, ever
remembering that God is a jealous God, and that
loveth not iniquity, and that he hath pure eyes, which
cannot behold evil to allow thereof.
Herein the^example of Christ is good, Ps. xvi. 8,
' I have set the [Lord always before me ; ' for godly
fear doth put God always in sight of us, and of all our
ways. Let us set ourselves always in the sight of
God, and answer every temptation to sin with this
answer, ' Thou," 0 Lord, art of purer eyes than to
behold evU.'
For therefore hath God so clearly revealed his
144

majesty, power, and justice to the sons of men, Exod.
xx. 20, ' That his fear may be before your eyes, that
you sin not.'
The king on earth chaseth away all evil with his
eye, because men fear the wrath of a king as the roar
ing of a lion ; and shall the pure eyes of God, seeing
all our ways, being about our path, and about our
bed, understanding our thoughts long before, nothing
awe us ! Christ saith, ' Fear not them that can Mil
the body, and can do nothing more ; but fear him that
can cast both body and soul into hell fire.'
This God, that hath this power over the work of his
own hands, as he hath pure eyes, from whose sight
nothing can hide or conceal itself, so he hath a right
hand, inveniet dextra ejus inimicos ejus, his right hand
will find out his enemies ; yea, strong is his arm, and
the sword that he wieldeth is sharp ; for David saith,
' he hath whetted it of purpose, to cut off from the
earth the ungodly thereof ; ' he hath also a bow, and
that is bent ; he hath a quiver, and that is fuU of
deadly arrows ; and howsoever we shall slight him, our
God is a consuming fire. To the elect he is ignis in
rubo, a fire in the bush, burning, but not consuming ;
but to the ungodly, that make no conscience of sin, he
is ignis devorans, a fire devouring; as David saith,
'the flame shall burn up the ungodly.'
The crying sins of our times, injustice in the courts
of judgment, contempt of religion, oppression of the
poor, breach of the Sabbath, profane swearing, beastly
drunkenness, abominable wantonness, contentions,
and such like, do give evidence against us, that there
is no fear of God before our eyes, that we fear not the
presence of God, we regard not his pure eyes.
We would have cured Babel of those diseases, and
she is not healed; the word, which is the proper
physic for 'these maladies, is either not heard with
attention, or kept with retention ; we mingle it not
with faith when we hear it, so that we heap up wrath
against the day of wrath. My brethren, do not so
wickedly ; sin not against God, sin not against your
own souls, for so Moses calls Korah and his company,'
Num. xvi. 38 ; he calls them sinners against their own
souls, and that are ensamples recorded for the per
petual use of the church, even for them upon whom
the ends of the world shall come. When the judg
ment of Korah and* his company was in sight, it is
said, ' aiysrael that were round about them fled at the
cry of them ; ' for they said, ' Lest the earth swallow
us up also.'

Ver. J 2-17.]

MARBURY ON HABAKKUK.

57

These records of former times are kept for us, that
we might always have them in sight, that we might
make it our own case, and fear before the Lord, and
fly from the tents of such wicked persons, who make
no conscience of the pure eyes of God beholding all
their ways, lest we perish with them.
2. Upon this ground he doth dispute ; for, seeing
he resolveth that God is most just, and there can be
no shadow of changing in him, he inquireth of him
how it comes to pass that so many evils be suffered in
the world, in the eye and sight of God.
Doct. From whence we are taught that in all our
considerations of the carriage of things under the go
vernment of God's providence, howsoever strange the
effects may seem to us, yet we must take heed that
we never question either the wisdom, justice, or
goodness of God. Let us resolve on that, and we may
safely sit down and wonder at the effects of his wiU ;
for David saith, Tufacis mirabilia solus, ' Thou alone
dost wonders.'- And Augustine saith that God doth
manage things judicio sape arcano, sed semper justo,
often by secret, but always by just judgment.
And upon this holy, resolution of the prophet, which
giveth God his due, and no way doth tax him, but
pronounceth him to be himself, I dare not receive the
judgment of Mr Calvin upon this passage, because I
am persuaded that he is too harsh in his censure of
this prophet; and yet I find it so much against his
wiU to find fault, that he doth what he can again
when he hath wounded him to heal him again.
I honour the memory of Mr Calvin, as of a clear
light set up in the church of God, and am as unwill
ing to tax him as I find him unwilling to tax the
prophet, and therefore I wish his reader to read him
out upon this place, and he shall find that it is not
motus violentus, but trepidationis, not a violent, but a
trembling motion that carries him. For,
1. He saith, descendit ad humanos affectus, he de-
scendeth to human affections ; so he may do and yet
not offend.
* 2. He addeth, ostendit se quodammodo vacillare, he
shews himself somewhat wavering. That cannot be
defended ; for the motto of a just man is semper idem,
always the same ; and it is the ungodly man who is
unstable in aU his ways ; his heart is not established.
8. But he smiteth home when he saith , verum qui
dem est, secundam partem versus affinemesse blasphemia,
the second part of the verse to be near~akin to blas
phemy; quia obmurmurat et insimulat Deum nimia

tarditatis, because he murmured, and accused God of
too much slackness.
Yet Mr Calvin healeth him again. Pardon him
in this ; for he was in angusto, in a strait, jealous of
having the honour of God touched by the prophet,
and yet tender of any touch of the charity that he did
owe to the prophet ; and therefore having declared his
holy love to God, he doth his best to excuse the pro
phet, saying of him, franum sibi injicit et occurrit ma
ture. Se temperat ut praveniat nimium fervorem, he
tempers himself that he might allay this too great
heat. And in the end he confesseth, quia non potest
se expedite rebus tarn confusis, disceptat potius secum
quam cum Deo, because he could not get out of this
maze, that he reasoned with himself rather than God.
For my opinion, I acquit the prophet of any suspi
cion of inordinate affection in this his complaint, so
long as he doth do God the right to acknowledge him
both eternal and equal. I wonder not if he, and all
that consider him aright in his ways, be swallowed up
in the depth of admiration of them. Let any man
observe that which followeth in the prophet's com
plaint, and he shall see great cause of wonder ; but
whensoever such occasion is offered to us to behold
the like, let us do our God the right to confess him
holy and just, and to resolve that, which way soever
things go, there can be no fault in him. Therefore
let us say with David, Ps. iii. 18, Domine, tu Justus
es, et justa sunt judicia tua, ' thou art just, and thy
judgments are just.'
It is a good saying of old Eli the priest, when
Samuel told him of the judgments of God upon his
house, ' It is the Lord, let him do what seemeth him
good.' Yet is it not unlawful for the children of God
reverently to consider the ways of God ; yea, it is a
work for the Sabbath, to take the works of God into
regard : Ps. xcii. 5, ' 0 Lord, how great are thy
works, and thy thoughts are very deep. A brutish
man knoweth not, neither doth a fool understand
this.' It argueth a great defect in judgment when we shaU
think a thought which may derogate anything from the
glory of our God. For it is true, fedt quicquid voluit,
he hath done whatever he would ; so it is true omnia
bene fecit, he hath done all things weU. And we say
truly of him, He hath done all things for the best; for
so he doth even then when his ways do cross ours, and
when those things that he doth do seem to us and to
our reason as most opposite. To help which our weak-
145
K

58

MARBURY ON HABAKKUK.

[Chap. I.

ness we are taught to pray, fiat voluntas tua, thy will
be done.
Let us come then to a view of the particulars which
the prophet recounteth, which God doth behold and
not yet punish. And herein we shall find the prophet
an orator, setting forth the iniquity of the times and
the miseries of the church then, so as we may say his
heart hath indited a good matter, and his tongue is the
pen of a ready writer.
Here be the prophet's grievances :
1. The first is treason: 'Wherefore lookest thou
upon them that deal treacherously ? ' Mr Calvin ren
ders it quare aspicis transgressores ? And so doth the
Geneva translation render it, ' Why lookest thou upon
the transgressors ? ' But that is somewhat too large,
for that includeth all sorts of sinners.
Jun. Cur intueris perfidos? So the Chaldeans, of
whom the prophet complaineth here, are set forth, as
you heard, by the prophet Isaiah.
Dolus an virtus, quis in hoste requirit ?
Treason is not wrought by a professed enemy in
times of open war and proclaimed defiance, neither do
we call the secret practices of enemies working under
hand by the name of treason, they are military strata
gems ; but it is called treason when by corrupting some
of the opposite side, the enemy doth take advantage.
And this is commonly one of the mines which is
carried under the states of great kingdoms, to destroy
them and blow them up.
And the Author and Finisher of our salvation,
though he was assaulted by professed war of the chief
priests, scribes, and pharisees, yet he was put into
their hand at last by treason ; one of his own twelve
betrayed him.
And it is the chief use of the new order of Jesuits
in foreign states to corrupt the affections of subjects
ut prodant, that they may betAy.
This is a great grievance, for treasons be commonly
carried with great secresy ; yet the. prophet saith that
God looketh on, he beholdeth all the conveyances,
both of projection and execution. And that is it which
amazeth the prophet, that God, who loveth not treason,
should look on and behold it in all the ingress and pro
gress of it, and not stop it.
Beloved, we have a lesson from hence.
Doct. The Lord seeth treason.
Not only the great treasons wrought against states
and kingdoms, but the particular falsehoods in common
146

friendship ; the private insidiations for the goods, the
chastity, the good name, the life of our neighbours.
It is not any negligence in God's government of the
world, or any oversight, or any forgetfulness, or any
approbation of evil, that doth keep God so quiet that
he sitteth in heaven ; he keepeth Israel, and he neither
slumbereth nor sleepeth. Yet he looketh on while
thieves come in the night and break open a way into
men's houses, gather together and rifle, and carry, away
their goods. He seeth while the secret enemy watcheth
his brother upon the way, or goeth forth with him, as
Abel did with Cain. God knew that Abel was to be
killed that day. When Joab and Amasa met, God saw
it a death ; he knew that embracing would prove a stab.
Sometimes God doth detect and defeat these treasons
betimes, sometimes he letteth them go on to the very
moment of execution, yet then he disappointeth them;.
but sometimes he looketh on and seeth them performed,
and hindereth them not.
This is that which the prophet would fain know, why
God, that loveth no evil, and hath power at hand to
prevent it, doth look on and see it done ; for amongst
us qui non vetat peccare cum licet, jubet, he that when
he may hindereth not a fault, commands it. And for
man it is a true rule, that all the evil which we might
have hindered and did not, shall be put upon our ac
count. This rule holds indeed with us, but God is
not so limited. He maketh both evil creatures, that
is, devils and wicked men, to be his servants to do his
will, and he maketh the very sins of men rods to scourge
both themselves that commit them and others.
2. The second grievance of the prophet : ' The
wicked devoureth the man that is more righteous than
he, and God holdeth his tongue.' That is, the Chal
dean, who worshippeth strange gods, devoureth the
Jews, the posterity of Abraham, who, though they be
much to blame, yet they are more righteous than the
Chaldeans ; and God seeth and saith nothing, whilst
the Chaldeans doth spoil Israel.
This indeed is a great grievance, to behold the afflic
tions of the church, and the power of the wicked against.
them. It was that which put David into an extreme
ecstasy for the time ; and till he went to the house of
God, and was there taught the end of sueh men as hurt
their betters, his foot had well nigh slipped. Our ex
perience sheweth us much more ; for the wicked sons of
, Belial, the moths of our commonwealth, the rust of
our peace, how have they fed upon the fat of the land,
and by fair pretexts of common good, even devoured

Ver. 12-17.]

MARBURY ON HABAKKUK.

59'

the commonwealth, and made more righteous men than
they their prey, assaulting their goods, their liberty,
and peace of life, disturbing their honest callings
with dishonest encroachments, to the great prejudice
of the state ! And God held his tongue many years,
although he saw it ; but now he hath set open the
eyes of the politic body to detect them, and he hath
opened the mouth of that body to accuse and to con
demn them.
David saith, 1 Sam. xxiv. 13, 'It is a proverb of
the ancients, Wickedness proceedeth from the wicked.'
This is wickedness in a grown degree, for the godly
be the holy ones of God. And God saith, nolite tan-
gere, touch not. They do not only tangere, but anger e;
yea, devorare justiores se, devour juster than they.
There is a natural antipathy between the seed of the
woman and the seed of the serpent. Sinners cannot
abide them that carry any face or show of religion, or
the worship of God ; hating, and touching, and biting
will not serve nor satisfy, they must devour and
destroy. Solomon saith, Prov. xn. 10, ' The tender mercies
of the wicked are cruel ;' viscera crudelia, cruel bowels.
The wicked is ever the devourer. Observe it as a sure
rule, that church or that commonwealth which devour
eth and maintaineth slaughter and effusion of blood, is
the synagogue of the wicked.
The true church is no smiter, no traitor, no plotter,
no abettor of invasions ; it was ever true, anna ecclesia
preces et lachryrna, the weapons of the church are
prayers and tears.
The church of Rome, the mother of murders, and
the nest wherein treasons breed ; the nurse of Jesuits,
the incendaries of Christendom ; the mint of facinorous
machinations ; the cathedral and dogmatical defenders
of tbe lawfulness of anything that is done for their
own good, bath discovered herself to be antiehristian
by this infallible mark of cruelty ; she is a devourer.
It is the religion of Rome that armed the Spaniards
against Queen Elizabeth and her land in '88; the
blessing of the pope and the curse of God was upon
that enterprise. For they came to devour them that
were then more righteous than they.
It is the religion of Rome that digged the vault,
that hired, that freighted the cellar under the Parlia
ment House to blow up all ; os sepulchri, the mouth
of the grave ; os inferni, the mouth of hell ; the
mouth of Rome shall gape and swallow with the best
of them. Surely this is a great grievance and vexation

of spirit here on earth, to see the worst sort of men
prevailing, and better than they swallowed up. This
is also aggravated in the manner of it, which is fully
and rhetorically amplified by the prophet.
3. The next grievance amplified by a comparison,,
which is double, ver. 14.
(1.) They are compared to the fish of the sea.
(2.) To creeping things which have no governor; !
In the first resemblance he insisteth, ver. 15. The-
Chaldeans are the fishermen, the Jews the fish, as
you have heard ; and these fishermen use, 1, the
angle ; 2, the net ; 3, the drag, which sheweth a full
devouring : as in Isa. xiv. 22, ' I will sweep it with
the besom of destruction, saith the Lord of hosts.'
Compare this text with that of Joel, chap. i. 4,
' That which the palmer-worm hath left hath the-
locust eaten ; and that which the locust hath left hath
the canker-worm eaten ; and that which the canker-
worm hath left hath the caterpillar eaten.' For what
the angle leaveth, the net taketh ; and what escapeth
the net, the drag doth sweep it up. Observe here with
me, 1. This manner of teaching, by familiar resem
blances, is much used in both Testaments ; and it is'a-
smooth and easy kind of teaching, which doth bring
things to the understanding by some sensible demon
strations. And may we not justly charge the church of Rome
with cruelty to her children, that when tbe Spirit of
God hath so laboured in both the Testaments to open
himself to the understanding of the simple, the oracle
of Trent shall put out the candle, and turn men to
seek the way of life darkling, without the light of the-
word, which they shall not be suffered to read, for
fear of understanding by it their impostures. It can
be no good religion, wherein they that know the least,.
and believe the most, are made to believe they are in
the best case.
2. I find here that there is a wisdom of God to be
learned out of the natural and moral ways of life ::
as the stork for natural affection ; the ant for provi
dence ; the spider for industry ; the bee for art, in
dustry, and providence. When we see dogs pursuing;
an hare or a deer, thus do the projectors of our time-
hunt the commonwealth. When we see fishermen!
cast in their nets, thus do the oppressors of their breth
ren ; all is fish that comes into their net. A wise-
and sober judgment may make good use of all that
his eye seeth, to behold therein either the goodness of
147

60

MARBURY ON HABAKKUK.

[Chap. I.

God to man, or the good or evil that cometh from one
man to another.
3. In that he doth use two comparisons and resem
blances, to fishes on the sea, and to creeping things
on earth, we see that both sea and land do afford ex
amples. And the prophet-is very near touched with
the calamities of his brethren, that which way soever
he looketh, he beholdeth some representation of
their woe. It is the manner of grief to take all
occasions to figure and represent to itself its own
sorrow. 4. Where he resembleth them to creeping things
which have no ruler over them.
Two things do aggravate the calamity represented
thereby :
(1.) That which God brought upon Edom, ' I have
made thee small;' for these creeping things of the
earth are of small strength, and are subject to the
foot of man and beast to tread on them. Thus God
hath made the Jews the very earth for their enemies
to go over them ; and this is the punishment of their
pride ; for pride must have a faU, and these towering
fowls of the air must be turned into creeping worms of
the earth.
(2.) They have no ruler over them. This is here
set forth as a point of especial note, to express the un-
happiness of a people to be without a ruler ; and there
fore anabaptists are wise politicians, that would have
no magistrate ; but the punishment of the Jews is just,
that they should be without a ruler.
Because they did so much abuse authority and
rule, that the very seat of judgment were corrupted ;
the wicked is plaintiff, and the godly defendant : ' The
wicked compasseth about the righteous, therefore
wrong judgment proceedeth.'
Better no rulers at all, than such as David describ-
etb, ' Thou seest a thief, and thou consentest 'with
him.' A companion of thieves, whose justice is like
that on Salisbury Plain, Deliver thy purse. Perchance
on both sides.
But rule and magistracy is the ordinance of God, as
St Paul teacheth ; and God, by his subordinate rulers
on'earth, carrieth a sword, and not in vain. Without
this, as when there was no king in Israel, every man
doth what seemeth good in his own eyes ; which doth
utterly destroy the body, not only disfigure the face of
a commonwealth. 5. Observe also here, the outrage of the ungodly
when'they find any way open for their violence ; for
" 148

they come in like a flood, that hath made itself way
through the weak banks, and deluge all.
Here is angle, and net, and drag, as before : ' The
wicked compasseth about the righteous.' Which way
shall the righteous escape ? ' As if a man did fly from
a lion, and a bear met him ; or went into an house,
and leaned his hand on a waU, and a serpent bit him,'
Amos v. 19. This made David so earnest with God
not to fall into the hands of man.
There is nothing more cruel than a multitude of
ungodly men, that have no fear of God before their
eyes. Cerium est in silvis inter spelaa ferarum malle pati ;
the teeth of these dogs, the horns of these bulls of
Bashan, the horns of these unicorns, the tusks of these
wild boars, the paws of these Uons and bears are
mentioned in Scripture often, to express the fury and
outrage of the wicked.
As Edom cried in the day of Jerusalem, Raze it.
' If the foundation be destroyed, what can the right
eous do ?' Ps. xi. 3.
Judge now, is it not a great grievance to see and
feel the force and fury of the wicked carry all before
them, and neither their own conscience nor the laws
of men restain them, and God sit still, look on, and
hold his peace ? This is that which grieves the pro
phet to the heart. But God that seeth it hath pure
eyes, and hath a right hand that wiU find out all his
enemies. Amos will tell us that God hath his angle too, and
his net, and his drag : chap. ix. 11, ' I saw the Lord
standing upon the altar ; and he said, I will slay the
last of them with the sword : he that fleeth of them
shall not fly away ; and he that escapeth of them shall
not be delivered. Though they dig into hell, there
shall my hand take them ; though they climb up into
heaven, thence will I bring them down : and though
they hide themselves in the top of Carmel, I will
search and take them out thence ; and though they
be hid from my sight in the bottom of the sea, thence
will I command the serpent, aud he shall bite them :
and though they go into captivity before their ene
mies, thence will I command the sword, and it shall
slay them : I will set mine eyes upon them for evil,
and not for good.'
Let us not be discouraged, for the wise man saith
comfortably to us : Eccles. v. 8, ' If thou seest the
oppression ofthe poor, and violent perverting of judg
ment and justice in a province, marvel not at the

Ver. 12-17.]

MARBURY ON HABAKKUK.

61

matter : for he that is higher than the highest regard
eth ; and there be higher than they.'
Our commonwealth grew foul, the hand of the op
pressor was stretched out, and they that pretended to
be the physicians of the diseases of this state gave
it a potion of deadly wine, that it grew sick, and draw
ing on even to death, the hearts of true patriots failed
them. The poor cried out ; the rich could not say of
that which he possessed, Hac mea sunt, these are mine ;
seats of justice, instead of judgment, yielded worm
wood, et ecce clamor, and behold a cry, even the loud
voice of grievances. But God awaked, as one out of
sleep ; and what the angle ofthe magistrate and the net
of the king could not take, the drag of the parliament
is now cast out to fetch it in ; and we have gracious
promises that we shall see religion better established,
and justice better administered, the moths that fretted
our garments destroyed, the caterpillar, the canker-
worm, and the palmer-worm, the projectors of our
times that devoured the fruits of the earth, and drew
the breasts of the commonwealth dry into their own
vessels, both detected and punished ; yea, that we shall
see Jerusalem in prosperity all our days. It is the
music of the voices of both houses of parliament, and
he that is rector chori, the master of the choir, doth
set for them both, ' Let peace be within thy walls,
and plenteousness within thy palaces.'
This fills our mouths with laughter, and our tongues
with singing. The keeper of Israel is awake, and
hath not been an idle spectator of those tragedies
that have been acted here amongst us ; he hath but
tarried a time, till the abominable wickedness of the
sons of Belial was found worthy to be punished.
6. One note more remaineth. The prophet doth
find that all this evil doth not come upon the Jews by
chance, by the malice of Satan, or the proud covet
ous . cruelty of the Chaldeans ; for he saith to God,
' Thou makest men as the fishes of the sea.' Here
is the hand of God, and the counsel of God in all this.
And God taketh it upon himself, as you have heard
before : vers. 5, 6, ' Behold ye among the heathen,
and regard, and wonder marvellously ; for I will work
a work in your days, which you will not believe. Lo,
I raise up the Chaldeans,' &c.
For though sin brought in punishment, yet God's
justice is the author of all evils of this kind, and
the inflicter of punishment. Tu domine fedsti, saith
the psalmist, Thou, Lord, hast done it.
And I have taught you that the wisdom and good

ness of God can make use of evil men for the cor
rection of his church ; they be ingredients in the
dose that God giveth to his diseased people to purge
them. Therefore let not our hearts fret at those rods,
which have no strength to use themselves, but ra
ther stoop to the right hand of God, who manageth
them for our castigation. We have no fence against
these judgments, but a good conscience endeavour
ing to serve God sincerely, for that either diverteth
the judgment, that the sun shall not smite us by day
nor the moon by night, or it maketh us able to bear
it, as from the hand of a father that cannot find in
his heart to hurt us.
You heard the faith of this prophet concerning this
point, ' We shall not die : thou hast ordained them
for judgment, thou hast established them for correc
tion ; only let us not be incorrigible, nor faint when
we are rebuked, ' for he chasteneth every son that he
receiveth.' 4. The fourth grievance is the pride and vainglory
of the proud Chaldeans ; expressed in two things :
1. In the joy of their victories, ' They rejoice and
are glad.'
2. In their attribution of this glory to themselves,
which is self-idolatry.
1. They rejoice and are glad.
The enemies of the church have their time to laugh ;
the wise man calleth it the candle of the wicked ; it
lighteth them for a time ; it is unius diei hilaris in-
sania ; they dance to the pipe, and drink their wine
in bowls ; they eat of the fat, and they remember not
the affliction of Joseph to pity it : they remember it
to result* over Joseph.
The king and Haman sat drinking together when
the edict was gone forth for the destruction ofthe Jews,
and then the city Shushan was perplexed, Esther iii. 15.
The grief of the church is the joy of the ungodly ;
it is David's complaint, Ps. xxxv. 21, ' Yea, they
opened their mouth wide against me, and said, Aha !
our eye hath seen it.' They have David's depreca
tion, ver. 25, ' Let them not say in their hearts, Ah,
so we would have it : let them not say, We have
swallowed them up.' They have David's imprecation,
ver. 26, ' Let them be ashamed, and brought to con
fusion, that rejoice at mine hurt : let them be clothed
with shame and dishonour that magnify themselves
against me.' He was in the very passion of this pro-
* Qu. ' insult ' ? or ' exult ' ?— Ed. 149

62

MARBURY ON HABAKKUK.

[Chap. I.

phet for this : ver. 17, 'Lord, how long wilt thou look
on ?'
St Augustine upon these words saith, Quod capiti,
hoc corpori, what was to the head, that to the body,
for thus did the Jews rejoice in the cross of Christ ;
they had their will of him ; it is vox capitis, the voice
the head : ' But in mine adversity they rejoiced, and
gathered themselves together against me.'
St Augustine's comfort against this calamity is,
iQuicquid faciunt, Christus in ccelo est : honoravit ille
poenam suam, jam crucem suam in omnium frontibus
fixit, which hath reference to the signing with the
.•sign of the cross in the baptism of Christians, then in
tfhe use of the church.1
Reason 1. The reason of this joy in the wicked at
the sorrows of the church is because the wicked do
want the knowledge and fear of God ; they do not
know that God is the protector of the church, but
because they see them in outward things most ne
glected, they judge them given over of God and for
saken. David's complaint, ' For mine enemies speak
against me, and they that lay wait for my soul take
counsel together, saying, God hath forsaken him :
persecute and take him, for there is none to deliver
him.' For they measure the light of God's counte
nance according to the scantling of outward prosperity.
Reason 2. The wicked want the unity of the Spirit,
which is the bond- of peace ; for the God of peace is
not in their ways ; they love not, they call not upon
God. Charity is a theological virtue ; where there is
not true religion, there can be no true love.
I am sure this is a true rule in divinity, whatso
ever human policy have to say against it. Christ
foretold his disciples, John xv. 17-19, ' In the world
ye shall have affliction. These things I command you,
that ye love one another. If the world hate you, ye
know it hated me before it hated you. If ye were of
the world, the world would love bis own.' Charity
is the bond of peace only to the children of peace ;
and they that in religion do stand in times of contra
diction, it is not possible to fit them with a girdle.
This point is thus made profitable to us.
Use 1. For ourselves. Seeing religion is the best
bond of brotherhood, and where no religion is, there
can be no sincere love, let us labour to grow up more
and more in the knowledge and love and obedience of
the truth, that we may be fortified throughout both in
our bodies and in our souls and spirits, for this maketh
us aU one body ; and we can no more fall out than
150

the members of our natural bodies can disagree one -
with another. The orator spake ignorantly of the
union of affections by the same country : Patria omnes
in se charitates complexa est, the love of country com
prehends all love ; for we know that we have" had
many unnatural fugitives which have abandoned their
country and plotted treasons abroad against it, and
have returned full of foreign venom and poison to
corrupt the affections of the natural subjects of their
sovereign, with hatred of religion and peace.
That is only true of religion, for that so sweeteneth
the affections of men, that, as they are content to do any
thing they can one for another, so they can be content
to endure anything one for another, to bear for one
another's sakes, and to put up at one another's hands
many things, to forgive ' not seven times, but seventy
times seven times.' For the true church, as Bernard
saith, doth suspendere verbera, producere ubera, hide
the rod and lay forth the breasts.
2. For our children, we must instruct them betimes
in the knowledge and fear of God, that they may learn
the doctrines of piety and charity, and may be taught to
be members one of another.
3. This setteth a mark upon the enemies of God,
because where there is strife and envying, where there
is hatred and malice, are not they carnal ?
If it be our duty to rejoice with them that rejoice,
and to weep with them that weep, they belong not to
the fold of Christ that rejoice at the weeping, or weep
at the rejoicing, of their brethren.
4. This declareth the vanity of the joy of the world,
for seeing their rejoicing is evil, it cannot be long
lived ; and therefore it is said, that ' the candle of the
wicked shaU be put out,' but ' the joy of the elect shall
no man take from them.' Therefore, ' woe to them
that laugh here,' for their 'harp shall be turned into
mourning, and their organs into the voice of them
that weep ;' but ' blesssed are they that mourn, for
they shall be comforted ;' and the time shall come
when they shall rejoice over them who have joyed at
their pains ; and ' rejoice over her, 0 heaven, and
ye holy apostles and prophets, for God hath avenged
you on her.'
2. They attribute the glory of the conquest to them
selves, they understand not who raised them up against
the Jews, who gave them strength to fight, and who
gave them victory ; therefore they burn incense to
their own nets, and kiss their own hands, and thank
themselves for all. Here is the growth of iniquity ;

Ver. 12-17.]

MARBURY ON HABAKKUK.

63

for first they exercise all cruel inhumanity against the
Jews, then they rejoice over them, and then doth their
sin grow out of measure sinful, for they forbear not
to provoke God himself by their pride of heart, robbing
him of the glory of his own work, and ascribing it to
themselves. This even the light of nature hath detected to be
most injurious ^to God, and most dangerous to men,
for they that have any natural notion of the Deity,
know that the whole glory of all achievements belongs
to that supreme Power which ruleth all.
In the great consultation wherem Xerxes * made a
proposition of war against Greece, having a special
grudge at the Athenians^ Mardonius was an earnest
persuader to the attempt, but Artabanus, son of His-
taspes, the uncle of Xerxes the king, a grave, aged
man, dissuaded it. His great argument was drawn
from a consideration of the danger of greatness to
which the king, his nephew, aspired to be lord of all,
and urgeth that old observation which Horace the poet
since used, Feriuntque summos fulmina monies, the
lightning strikes the highest tops. His rule is, Gaudet
Deus eminentissima quaque deprimere, quia Deus nemi-
nem alium quam seipsum sinit magnifice de se sentire.
The point here notable is,
Doct. The prosperity of this world doth fill the
hearts of men with pride and vain estimation of them
selves. At the first, when things succeeded well with the
Chaldean, he gave the honour thereof to his idol god,
as you have heard, but now he taketh it all upon
himself ; his own net, that is, his wit and strength,
hath done all, and he is now his own god. The wise
man saith, Prov. i. 42, ' The prosperity of fools shall
destroy them.'
They that worship strange gods, and do ascribe all
their fair betidings to them, do commit idolatry and
sin grievously ; yet these do confess a Deity, and
acknowledge the power though Uot the person of God
in supreme agency ; but they that assume all to them
selves deny a Deity, or disable it, so as that they may
work without any borrowed help from thence ; so that
the greatest idolatry that is or can be committed is that
pride of heart which assumeth to itself the glory of
prosperous success. And let men take heed of this
temptation, for it is flattering and fair spoken, and our
corrupt nature is very prone to give it entertainment.
This is one of the two things that Agur, the son of
* Herod. 1. 7. Polyrrima.

Jakeh, did pray against : Prov. xxx. 8, 9, ' Remove
far from me vanity and lies.' This opinion of our
selves is well termed vanity, for nothing can be more
empty and void than it is ; and it is as well called lies,
for nothing can be more untrue than that we should
be able as of ourselves to do anything for ourselves.
The danger, ' Lest if I be full I deny thee, and say,
who is the Lord ?
Here are two things in the Chaldeans, which Job
doth protest against, and imprecate himself if he be
guilty of either of them.
The former evil, Job xxxi. 29, ' If I rejoiced at the
destruction of them that hated me ;' and this, ver. 27
' If my heart hath been secretly enticed, or my mouth
hath kissed my hand,' this also were an iniquity to
be punished by the judge, for I should have denied
that God that is above.
It is saint Gregory's note upon that text : Per
manum operatio, per os locutio designatur; manum ergo
osculatur ore suo, qui laudat quod facit et testimonio
propria locutionis soli virtutem tribuit operis.
Let us remember our sicut in ccelo, ' as in heaven.'
For in heaven the twenty-four elders cast their crowns
before the throne, which, as St Gregory saith, is, Cer-
taminum suorum victorias non sibi tribuere, sed authori,
ut ad ilium referant gloriam laudis, a quo se sciunt acce-
pisse vires certaminis.
To arrogate to ourselves God's glory, this in Job's
judgment is iniquitas maxima, the greatest iniquity ;
iorpeccatum ex infirmitate spem non perdit, sin of in
firmity loseth not hope, but presumption destroyeth
hope utterly, and so faith also, ' for faith is the ground
of things hoped for.' Against this let us hear the
apostle : Gal. v. 26, ' Let us not be desirous of vain
glory ;' this is that dangerous sin of pride, which doth
put ourselves into the place and room of God, and
usurpeth his rights.
Our Saviour hath sufficiently discouraged this sin
in a few words to such as do rightly understand him ;
for when the disciples returned to him, Luke x. 17,
and said, ' Lord, the devils are subject to us through
thy name,' Christ answered, ver. 18, 'I beheld Satan as
lightning fall from heaven.' Greg., Ut in discipulis suis
elationem premeret ; judicium ruina retulit, quod ipse
magister elationis accepit.
The very way to begin the true worship and service
of God in us, is to put off ourselves by an humble and
true confession, that of ourselves we are able for no
good work, I do not say to demerit God, but not to
151

64

MABBURY ON HABAKKUK.

[Chap. I.

do ourselves any good. The wisdom that guideth us
is from above, the strength that enableth us is dextra
excelsi, the right hand of the Most High. This shews
which way the glory and praise of all must go.
Considering then the fault of these Chaldeans in
this vanity of boasting themselves,
1. Let us come to decline it as a disease.
2. Let us embrace the remedies thereof.
Use. 1. Decline it.
(1.) Because it trespasseth that same primum et
magnum mandatum, the first and great commandment;
for it robbeth God of his glory, and assumeth it to
ourselves ; and God hath sworn that he will not admit
any partner or sharer with him in glory.
(2.) It connumerateth us with the children of
Satan, for he is the father of all the sons of pride.
(3.) It exterminates charity ; for it maketh a man's
own will the rule of his actions, and not the will of
God, which maketh us the prevaricators of the second
like commandment to the first, diliges proximum sicut
teipsum, Thou shalt love thy ^neighbour as thyself.
(4.) It maketh us liable to the severest vengeance
of God, for God resisteth the proud; and if they
perish whom God doth not assist, what hope can they
have whom God doth resist ?
(5.) It strippeth us out of all those graces and
common favours of the Holy Ghost which we have ;
for when God seeth that we employ his talent to our
own advantage, he will surely take it from us, seeing
he took from him that employed not his talent to his
advantage ; for it is a greater sin to be a false than to
be an idle servant.
(6.) There is no vice that becomes a man worser
than self-opinion. We esteem one poor and proud very
odious ; and such are they that ascribe anything to
themselves, because we are not able of ourselves, to
think, to move, to live, to subsist, without our God.
(7.) There is no vice that* pleaseth Satan better
than self-confidence, for that quitteth God's part in
us, and separateth us from God, which is all that
Satan seeks, for then he hath sure possession, and all
that he holdeth is in peace.
(8.) A proud man, that ascribeth aU to himself,
must needs be unthankful. I may stir up all the in
conveniences of self- opinion with this, for it is an old
truth, Ingratum si dixeris, omnia dixeris, Say he is
unthankful, and you have said all. This is a full im
putation ; and St Bernard saith, lngratitudo est ventus
wens, siccans sibi rorem misericordia, fluenta gratia.
152

2. The remedies.
These we may reduce to these few.
(1.) A frequent and serious consideration of our
selves, what we were by creation, what we are by our
fall ; for so we shall find how poor and impotent we
are in ourselves, how we have no strength to do any •
thing, but we are debtors to God for all. All that we
have is borrowings ; quid habes 0 homo quod non ac-
cepisti . We have lost the freedom of our will to any
thing that is good ; we do carry about us legem mem
brorum, corpus ptccati, so that our strength is weak
ness, our wisdom is foUy, our friendship with the
world enmity with God.
(2.) The clearest mirror to behold ourselves in, is
the holy word of God, which reporteth to us the
story of our creation, and of our fall, which openeth
and revealeth God to us in his justice, holiness and
wisdom, and power and mercy.
(3.) Let us set God always before us, and the
nearer we approach to him, the more shall we perceive
whereof we are made, and we shall then remember
that we. are but dust ; we shall perceive wherefore we
are made, namely, to live in the obedience and service
of our Maker ; to bestow all our time constantly
therein, even to the end, to glorify God in our bodies
and in our souls.
We shall see how unable we are to perform any
part of this duty without God, and how we stand ob
noxious to the curse of the law, for either omitting
the duties which we should perform, or committing
anything against that just law. What have we then
to be proud of, seeing ' in him, and for him, and by
him are all things' ?
(4.) Let us often revolve and recount the good
favours of God to us, and remember all his benefits,
and consider what he hath done for us ; and we shall
find that there is a full stream of favour coming
towards us, whether we sleep or awake, whether we
drink of that brook in the way or not.
The apostle joineth two precepts together, which do
sweetly serve to exercise a godly and Christian life:
' Pray continually; in all things give thanks ;' which
do shew that all good gifts come from above to us,
and therefore all our holy duties must direct them
selves that way; and as our help cometh from those
hills, so our eyes must be ever to those hills. ' It is
not bread that man doth live by, but by every word
that proceedeth from the mouth of God ;' it is not the
letter of the word that quickeneth us, but the Spirit.

Ver. 12-17.]

MABBURY ON HABAKKUK.

65

Our whole help is in the name of the Lord, who
hath made heaven and earth ; ' haUowed be that name,'
' we are his people, and the sheep of his pasture ; let
us go into his gates with thanksgiving, and into his
courts with praise ; let us be thankful to him, and
speak good of his name.' Let us do this faithfully,
and we shall see it is no thank to our own net, or
drag, that our portion is fat, and our meat plenteous ;
for none but he filleth the hungry with good things.
Peter and his company, though they had their nets,
and fished all night, yet they caught nothing, when
at Christ's word they let fall their net and made a
great draught, they knew whom to thank for it. A
domino factum est hoc, this is the Lord's doing, is the
voice of the church ; therefore, non nobis, non nobis,
twice he putteth it from ourselves, sed nomini tuo da
gloriam, ' not unto us, but unto thy name give the
glory.' 5. Grievance. Ver. 17, ' ShaU they therefore empty
their net, and not spare continually to slay the nations ?'
He continueth his former figurative manner of
speech, and presseth his grievance ; shall those fish
ing Chaldeans, when they have fiUed their net with
fish, empty it, and return to another fishing ? will it
hold out that they shall go from nation to nation, and
make all theirs as they go ?
The grievance is, that the prophet doth not see any
end of their cruel persecutions as yet, for the lingering
afflictions, which gather increase of strength by time,
do threaten final ruin, whereas violent extremities
spend themselves into vanity and nothing.
Two things are here feared.
1. The hurt that they may do, if they may fill and
empty, and fill again their net as often as they will.
2. The pride of heart, that they may gather by the
vain-glory of their conquests. The point here con
siderable is, that,
Doct. The uDgodly man hath no bowels.
Cain must kill Abel his own natural brother, and
Judas must betray innocent blood. They that be
once fleshed in the blood of meD, can make no spare
thereof; there is oculus in sceptro, but not oculus in
gladio, an eye in the sceptre, not in the sword.

Agag's sword made many women childless. The grow
ing monarchies ruined all before them as they went,
and overflowed all as a deluge ; nations and kingdoms
that prevented not sacking and destruction with timely
dedition, perished before them. But it is a sign of
an unestablished state, when the foundation thereof is
laid in blood ; and such as must be watered in blood
to make them grow, shall have an informer against
them ; vox sanguinis fratris tui clamat de terra, the
voice of thy brother's blood crieth from the earth.
This makes all that love the gates of Sion, and take
pleasure in the prosperity of our Jerusalem, to give
God no rest in their earnest devotions, praying him
not to deliver our church into the hands of papists,
because it is a bloody reUgion, such as doth hazard
princes more than common men ; which doth bear
them out in murders, and legitimateth massacres for
the safety and increase of their church.
2. It is wisdom out of the present state of things,
to forecast what may come hereafter, as the prophet
doth ; the Chaldeans must come and invade the land,
they shaU fill their net with fish. God hath spoken it ;
it is like to be a merry time with them, they shall re
joice and be glad. They are like to grow very proud
upon it, sacrificabunt lagena sua, &c. They shall
sacrifice to their net. But shall this conquest so flesh
them, that they shall empty their nets, and fish again
amongst the nations, and not cease to shed blood ?
Hezekiah hath the name of a good king ; he prayed
to God, ' Let there be peace,' or, as the king's Bible
reads, ' Is it not good that there be peace and truth
in my days ? ' But careful princes will look beyond
their own days, and fit their designs to the good
of posterity. Present evils, being in their growth,
threaten future dangers ; and we say of them as our
Saviour doth, ' These are but the beginnings of sor
rows,' and there is fear that there will be semper
deterior posterior dies, the latter times wUl be the
worser. The best remedy is to awake the tender
love of God to his church, with an expostulation,
Shall they do this, 0 Lord? Thy will be done.
Shall they do it continually? Wilt thou suffer it?
When the time is come, he will have mercy.

153

m

MARBURY ON HABAKKUK.

[Chap. II.

CHAPTEE II.

YER. 1. I will stand upon the watch, and sel me
upon the tower, and will watch to see what he
will say unto me, and what I shall answer when I dm
reproved. In this chapter God answereth all the prophet's
grievances, and it containeth two parts.
1. The prophet's attendance upon God for his an
swer, ver. 1.
2. The Lord's answer, in the rest of the chapter.
In the first,
The prophet having disputed with God, and as his
name importeth, having wrestled with him, doth re-
resolve, I will stand upon the watch, and set me upon the
tower, alluding to the military practice of soldiers, who
appoint some in some eminent place to observe the
enemy, and to give timely warning of their doings.
And seeing God hath declared himself an enemy to
the Jews, by all those evils which he hath threatened
to bring upon them, the prophet watcheth him, and
attendeth to receive further advertisement from him
self concerning his purpose toward them.
I will watch to see what he will say unto me ; for the
secrets of the Lord are revealed unto them that fear
him. ' And God spake in the mouth of all the pro
phets, which have been sinoe the world began.'
Neither doth the prophet attend God out of a curio
sity, scire ut sciat, to know only, as Bernard speaks ;
but that he may know what to« answer for God when
he is reproved, or as the margin saith much better,
when he is argued with, and others come to dispute
with him upon those grievances, as he hath done with
God ; for you must understand, that in all the former
complaints this prophet hath not argued as a particu
lar man, but as undertaking the cause of the church,
and sustaining the persons of all his afflicted brethren,
for whose sakes, that he may satisfy them, and for
God's sake, whose minister he is, that he may know
how to maintain to them the cause of God's wisdom
and justice, he doth now attend God's answer.
154

By this standing upon the watch and upon the
tower, in this place, is meant the prophet's attending
upon a further revelation of the will of God concerning
these grievances, because in those times God did speak
to his prophets by visions, and dreams, and secret in
spirations. And holy men then had access to him
immediately, whereby they knew the mind of God, and
he did communicate to them his counsels. Yet so as
he put them to it to await his good leisure, and to ex
pect his answer. So David, in his own case, ' I wiU
hear what the Lord God will say unto me.'
These words do well express the whole duty of a
faithful prophet, and minister of the word, consisting
of two parts.
1. His information of himself, implet cisternam, he
fills the cistern.
2. His instruction of others, for then he will turn
the cock.
In the first observe, "
1. His wisdom: he will borrow all his light from
the sun. ' What will he say unto me ?'
2. His vigilancy : ' I wiU stand upon the watch.'
3. His patient expectation : ' I will set me upon
the tower.'
4. His holy care, to see what will be said to him.
1. His wisdom.
He will take his information from the mouth of
God ; teaching us,
Doct. That the faithful minister of God must speak
only in the Lord's message. He must see before he
say. He must first be a seer and then a speaker, and
he must not go from the instructions which God shall
give him, to speak more or less.
This is our wisdom and understanding, to take our
light from the Father of Hghts, to gather our wisdom
from him that is wisest ; ' Whose foolishness is wiser
than man,' as the apostle telleth us.
Reason 1. Because of our nature which is corrupt,
so our reason and judgment ; subject to errors and
mistakes, as we see in Nathan, who encouraged David

Ver. l.J

MARBURY ON HABAKKUK.

67

in his purpose of building a temple, which in his hu
man reason seemed a good intention, and David a fit
person to undertake it. But God directed him to
repeal that commission, and to assign that work to
Solomon, David's son.
Reason 2. Because we are ambassadors from God ;
and ambassadors go not of themselves, but are sent ;
and they must remember whose persons they bear, and
be careful to speak according to their instructions.
Use 1. This as it is a direction to us to limit our
ministry, that we may not do more or less than our
errand ; —
Use 2. So it is a rule for you to whom we are sent,
to receive or refuse our ministry, accordingly as you
shall justify our preachings by the will of God, re
vealed in the sacred canon of Scripture ; searching the
Scriptures as the men of Berea did, whether those
things which we teach be so or not. And if any shall
in the name of God broach or vent the doctrines of
men, you may say to him, as Nehemiah said to San
ballat, Neh. vi. 8, ' There are no such things as thou
sayest, but thou feignest them out of thine own heart.'
But take heed you exceed not this example of Ne
hemiah ; for he did not charge Sanballat thus, till he
perceived that God had not sent him, but that he pro
nounced this prophecy.
For many hearers are so seasoned with prejudice
against their teachers, that if any thing sound not to
the just tune of their own fancies, they will suddenly
quarrel it. Yet, as Gamaliel saith, ' If the counsel
be of God, it wiU stand, whosoever oppose it.'
Use 3. This reproveth those forward intruders into
the Lord's harvest, who come unsent, and bring not
their sickle with them ; they wUl work without tools,
and they will teach before they have learned. Like
the foolish virgins, they would spend of the wise vir
gins' oil ; they do sapere ex commentario, and take
their sermons upon trust, hearkening what God hath
said to others, and not tarrying till God speak to
them. It is no wonder if these merchants do break
who set up without a stock ; they be but broken cis
terns; though some water run through them, they
hold none.
The faithful minister must not only observe quid
dicit Dominus, what the Lord saith, but quid dicit
mihi, what he saith to me. He must have the war
rant of his own mission from a special illumination of
his own understanding, or else his trumpet will never
give a certain sound.

Use 4. This bindeth the hearer to affection. For
if the Spirit speaketh to the churches, then qui habet
aures audiendi audiat ; ' He that hath ears let him
hear.' Est Deus in nobis, God is in us. They do not
flatter us as they did Herod, and we shall never die of
the worms for receiving that testimony of our ministry,
if we deal faithfully, that say of our preaching, ' The
voice of God, and not of man ;' for St Paul testifieth
ofthe Thessalonians, 1 Thes. ii. 13, ' For this cause also
thank we God, because, when ye received the word of
God which ye heard of us, ye received it not as the
word of men, but, as it is in truth, the word of God,
which effectuaUy worketh also on you that believe.'
Beloved, it is true that we that are now the wit
nesses of God, have not that open access to him that
the prophet had, to receive immediate instructions from
his own mouth. But Christ saith, Sicut misit me
Pater, ita et ego mitto vos, ' As the Father sent me,
so send I you.' And he teUeth his Father how he
hath provided for his church till his second coming :
John xvii. 8, ' I have given them the word which thou
gavest me, and they have received them ;' and having
so done, he said unto them, Ite et docete, ' Go and
teach.' When thou comest then to church, and hearest
Moses and the prophets, and the psalms, which was
the manna wherewith God fed the fathers before the
incarnation of Christ, when the veil of the temple
was up, remember what Abraham said to the rich
man, Habent Mosen et prophetas, audiant eos, ' They
have Moses and the prophets, let them hear them.'
That is the way to keep out of hell. "When thou
hearest the voice of the Son of God in the gospel,
the veil of the temple being torn from the top to the
bottom, Christ now revealed to thee with open face,
take heed thou despise not him that speaketh to thee
in the ministry of a mortal man. This is a treasure
which is brought unto you in earthen vessels ; value
the vessels at their own worth in themselves, but yet
regard them above their worth for their use, for they
bring you the treasures of wisdom and knowledge,
enough to make you wise unto salvation, sufficient to
beget faith in you, by which you may overcome the
world : enough to make you perfect, throughly per
fect, to all good works. This is done by our minis
try, if you will hear God in us ; and what would
you desire more than to be taught how to become
wise and honest ? for such are not afraid of the par
liament, and say with St Paul, 1 Cor. iv. 3, ' With
155

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[Chap. II.

me it is a very small thing that I should be judged of
you, or of man's judgment.'
2. The vigilancy of the prophet, 'I will stand upon
the watch.'
Amongst the great titles of honour and service that
are given to the ministers of the word in Scripture,
this is one ; they are called watchmen. It is God's
word to Ezekiel, chap. iii. 17, ' Son of man, I have
made thee a watchman unto the house of Israel :
therefore hear the word at my mouth, and give them
warning from me,' which is repeated in the same
words, chap, xxxiii. 7, as the margin of the king's
Bible directeth you. This correspondence must be
between God and his minister ; for if God do make
us watchmen over the house of Israel, then, with
Habakkuk, we must stand upon the watch.
Let not us plead the trust of God committed to us,
except we can plead our faithfulness in the discharge
of that trust.
This is indeed an honour done to the prophets and
ministers of the church, to commit the church of
God to our care ; but the burden of this care, to keep
watch, is exceeding great. ' A necessity is laid upon
me, and woe be to me if I preach not the gospel.'
Here be two things in this office :
1, To watch ; 2, To give warning.
1. Some can watch, but they can give no warning,
ministers of good and preaching lives, but not apt to
teach, which St Paul requires in his ministers, of
whom St Jerome saith, Innocens sine sermone conver-
satio, quantum prodest exemplo, tantum nocet silentio.
2. Some will sometimes give warning, but they
cannot always watch ; preach learnedly when they
preach, but they have not learnt out all their lesson
of the apostle : Cave tibi et doctrina, in his persta,
Iviftin. Continue in all things ; it requires incum
bency, as the law calleth it.
3. But if we will do our duties, we must do both.
Some would fain do both, and cannot get a watch
man's place : there is none void ; for, be the people
never so empty, yet ecclesia est plena, the church is
full. All is not well that way: the church complains,
and they that have laboured abundantly to enable
themselves for this watch are too much searched and
examined too narrowly for their gifts.
Others have a watch, but they do not with the pro
phet stand upon it : either they sit at ease, or they
sleep it out soundly. This prophet promiseth to stand
in readiness for action and execution of his charge.
156

Beloved, many will not believe it, but we feel it : if
we make conscience of our duties in our calling, that
our vocation is laborious, this watching in aU wea
thers, and this robbing of our temples of their timely
rest, to attend the watch over your souls, as those
that must give an account to God for ourselves and
for you, is an honourable burden, rig hamg, who is
sufficient ?
1. Vigilat hostis, the enemy watcheth; he com
passeth the earth to and again ; he goeth about like
a roaring lion ; he is ever either reaching out an
apple of temptation, as to Eve, or stretching out an
arm of provocation, as to the blessed virgin ; gladius
pertransibit animam tuam.
We must keep you waking, that he bring not upon
you the spirit of slumber ; we must awake you if you
sleep in sin, that he surprise you not. Custos Israelis,
non dormit, ' the keeper of Israel slumbereth not ;'
Alexander lies down to sleep without fear, because
he leaves Parmenio, his faithful counsellor, waking ;
David will lay him down in peace, and take his rest,
seeing God doth make him dwell in safety : Dominus
dat dilectis suis somnum.
Yet let us observe two things concerning our sleep,
for the apostle saith, 1 Thes. v. 6, ' Therefore let us
not sleep as do others,' wg ol \oiiro), as unbelievers ;
Lyranus, qui sunt increduli', Xoivol, such as are left
out of the church, and out of God's fold to the world,
let us not sleep so. How then ?
1. Before our sleep let us take David's example for
our donee, until : ' I will not give sleep to mine eyes,
nor slumber to mine eyelids, until I find out a place
for the Lord,' Ps. cxxxii. 4, 5 ; that is, saith Augus
tine, Donee inveniam locum Deo meo in me, tUl I find
a place for God in me ; for God doth deHght to dweU
with the humble, and such as are of a contrite heart,
Isa. lxvi. And Christ saith, ' Behold, I stand at the
door and knock ; if any man open to me, I will come
in to him.' In the letter, David sweareth to take no
rest tiU he have found out a place for the building of
the temple ; that was David's care.
This is our donee, until, till we have done our espe
cial service to God, which concerns us in our caUing ;
let us not think of sleep till we have consecrated*our-
selves as temples for the Holy Ghost to dwell in.
2. Let us in sleep take the example of the church,
Cant. v. 2, ' I sleep, but my heart waketh ; it is the
voice of my beloved, saying, Open to me ;' that is, let
our sleep be moderate, so. sanctified by our prayer

Ver. 1.]

MARBURY ON HABAKKUK.

69

that we may say with the church, Cant. iii. 1, ' By
night on my bed I sought him whom my soul loveth.'
Thus doth the faithful watchman of Israel take heed
to himself and to his doctrine, to himself and to his
flock, as the shepherds to whom the angels appeared,
giving them notice of the birth of Christ, ' They kept
watch by night because of their flock ;' ' Blessed is
that servant whom -the master, when he cometh, shall
find so doing.'
3. His patient expectation, 'I will set me upon the
tower, and will watch to see.'
God doth not always reveal himself and his will to
his minister : he must tarry God's leisure and wait
his times.
Sometimes God doth withdraw his Hght from the
minister for the punishment of the people, and will
not let him see a danger that is coming, that he may
chasten the sins of his people with the rods of men.
Sometime he doth shut up the door of utterance, and
wiU not let them give warning of the wrath to come
to punish their sin. Therefore Saint Paul willeth the
Ephesians, chap. vi. 18, 19, ' Praying always with all
manner of supplication for aU men, and for me, that
utterance may be given me.'
Beloved, we watch for you, we pray for you, we
preach to you ; whilst we stand upon these towers to
give you warning, pray you for us that God would be
pleased to make us sufficient for this holy service.
When Paul and Silas went to preach, Acts xv. 40,
they were ' commended of the brethren to the grace
of God ;' ' pray the Lord of the harvest, ut mittat
operarios, that he would send forth labourers.'
We do not stand upon these towers to keep watch
for ourselves only, but for you ; and whensoever we
come into a pulpit, your thoughts must be ready to
say to us, as Cornelius did to Peter, Acts x. 33, ' Now
therefore we are aU here present before God, to hear
all things that are commanded thee of God.'
The care imposed on us is greater than the care of
the king and the magistrate. To which of them hath
he said at any time, Feed my sheep, feed my lambs ?
' Obey them that have the rule over you, and submit
yourselves, for they watch for your souls as those
that must give an account,' Heb. xiii. 17.
Wonder not at our infirmities, and do not make
the worst of our weakness, for we stand upon the
tower, and suffer many a blast which cometh not near
you. No sort of men He so open to Satan's force and
fury as we do ; he vexeth us with all his storms.

When Joshua stood before the angel of the Lord to
receive his commission, Satan stood at his right hand
to resist him, Zech. iii. 1. He desired to winnow
Peter. God sent the angel of Satan to buffet Paul.
When Christ lived a private life, little is said of him ;
but so soon as he was baptized, and entered into the
execution ef his ministry, he was tempted of Satan in
the wilderness forty days together. It was the policy
of the king of Aram to bend all his forces against the
captains of the Lord's army, 1 Kings xxii. 31. ' We
are not able of ourselves to think anything as of our
selves ; all our sufficiency is of God, who hath made
us able ministers,' 2 Cor. iii. 5, 6.
Therefore whilst we attend the opening to us of the
whole counsel of God, we have great need of your
prayers, that we faint not in our expectation, that we
shrink not in the execution of our duty ; for through
God Only we are mighty, 2 Cor. x. 4.
I conclude this point in the apostle's words of ex
hortation, seeing we stand upon the tower and keep
watch till God will put a word into our mouths : 'You
also helping together by prayer for us, that, for the
gift bestowed upon us by the means of many persons,
thanks may be given by many on our behalf,' 2 Cor.
i. 11. The apostle doth confess that our gifts are
bestowed on us by the means of many persons, by the
prayers and supplications of many of God's good
servants. Therefore, that we may stand it out in aU
weathers, that we be not idle and drowsy in our watch,
that we may be full of the strength of God to do the
work of evangelists ; pray you to God without ceasing
for us.
For we have many discouragements, and standing
so high upon the tower, we have many eyes upon us ;
and Satan on our right hand to resist us, and the
world on the left hand to tempt us ; and the great
difficulty of our service and employment in the church
to dishearten us ; . yet, audiam quid loquatur Deus, yet
I wiU hear what God will say to me.
4. His holy care in his office.
It is not to study what his own brains will suggest,
but to hear what God will say to him ; for this is
dignus vindice nodus, a knot worth the loosing. Many
observing the state of the church, and seeing the best
men on earth suffer most, and possess least ; and be
holding the wicked and ungodly gather all, live in
peace of the world, in fulness, heaping up riches,
rising to honours, and having the monopoly of this
Hfe present, have staggered in the faith of God's pro-
157

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[Chap. II.

vidence. David's feet upon this slippery ground had
well nigh slipped, and there were some that professed
it : Mal. iii. 14, 15, ' It is in vain to serve God ; and
what profit is it that we have kept his ordinance ?
And now we call the proud happy ; yea, they that
work wickedness are set up ; yea, they that tempt
God are delivered.' Therefore it is high time for the
prophet to seek his information and light from God
himself. The Hght of human reason cannot penetrate this
thick cloud; David confesseth so much, the sweet
singer of Israel could not hit upon this tune, for he
saw how prosperously everything succeeded with the
ungodly of the earth : Ps. Ixxiii. 16, 17, ' When I
thought to know this, it was too painful for me, until
I went to the sanctuary of God ; then understood I
their end.' Which teacheth us in these great deeps
of the wisdom of God, not to resolve anything out of
human reason, but to consult God himself, and to
hearken what he will say to the matter, to speak
after him and follow him.
Our experience telleth us that there hath been much
opposition, much injustice here in our land, that the
commonwealth groaned under tbe burden thereof.
The ways of God are not like our ways ; did not God
see this ? Did not the cry of the poor and the oppressed
go up to him, even to his ears ? Is he not come down
to visit the transgressors, and to take the matter into
bis own audience ; even now, in the cool of the day
he is come at last to keep a sessions, and to search
Jerusalem with a candle and lantern ; now his eyelids
do begin to try the sons of men, and the joyful church
and commonwealth cry to him saying, Ps. xiv. 3, 4,
* Gird thy sword upon thy thigh, 0 most Mighty, with
thy glory and thy majesty. And in thy majesty ride
prosperously, because of truth, and meekness, and
righteousness ; and thy right hand shall teach thee
terrible things.' *
2. His instruction of others.
He will not only hearken to satisfy himself, but he
will furnish himself from the mouth of God with
answers to satisfy them that shall dispute and argue
with him against the providence of God.
That is the use of our study and labour in our
ministry :
1. To teach the truth.
2. To convince contradicters.
This second part of our duty the prophet had now
special use of, for the church foreseeing the fearful
158

judgments of God upon the Jews, did argue the matter
with the prophet, and all those former grievances they
objected as arguments against God's government of
his church. The prophet holdeth the foundation, and
seeketh to inform himself how he may be able to
maintain the same against opposition and strife of
tongues. Docemur, We are taught.
Dqct. In the church of God there will be ever some
that will argue and dispute against God.
Reason 1. Because men are first taught by the
wisdom of the world, and that is enmity with God.
This proceeds from our original pravity of nature,
corrupt in the first derivance from our parents, which
albeit it hath the seasoning of the law of God written in
the heart, yet the law ofthe members, which is contrary
to the law of God, doth prevail against that law, and
leadeth us captive unto sin.
Reason 2. Because, as the apostle saith, for ' who
hath known the mind of the Lord?' Rom. xi. 34.
Ignorance of the ways of God doth breed in us many
sinister opinions, as we find in David in this very case ;
for he confesseth that the prosperity of the wicked
troubled him, till he went into the house of God : thero
he learned the mind of God, and then he was weU
satisfied. Even this prophet knew not how to answer them
that would argue with him against God, till he had
called to account and disputed the matter with him.
Reason 3. Because the apostle saith of the elect,
2 Cor. v. 7, ' For we walk by faith, and not by sight.'
Now in many of God's chosen, the sight and sense is
full, the faith is weak and imperfect ; and when we
come to hear of the equal justice of God in punishing
sinners, and feel the smart of his rod upon the church,
it is an hard matter to assure the heart by believing
against that which is suffered in feeling.
Reason 4. Because Solomon saith, Eccles. vii. 29,
' God hath made man upright ; but they have sought
many inventions ;' for surely the equal and constant
ways of God are suspected by the unequal and incon
stant inventions of men, who, in favour of themselves,
spare not to cast the afflictions of the church rather
upon the will of God, of which they are not able to
give the reason, than upon the evil deservings of their
own sins.
Use 1. The minister must learn of the prophet, to
apply himself to the remedy of this inconvenience, to
maintain the cause of God against all contradiction

Ver. 2, 3.]

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and strife of tongues ; for as we are the people's
orators, to plead their cause with God, so are we God's
orators, to defend him against the corrupt and perverse
censures of men, by proclaiming his constant justice,
and wisdom, and truth, and by teaching them, as the
psalmist saith, ' He will not suffer his truth to fail.'
We need not strain ourselves much for this, for
wisdom will be justified of her children, and he whom
we defend against the calumniations of profane, or
against the distrustfulness of the ignorant and weak,
will fill our mouths with arguments in his own de
fence. Job saith to his friends : Job xiii. 7, ' Will ye speak
wickedly of God ? and talk deceitfully for him ?' The
cause of God is an upright cause, we shall not need to
be put to our shifts to defend him against the dispute
and arguing of men. It is enough that we rest in this
principle of undeniable truth : ' Surely God is just, and
there is no unrighteousness with him,' as Abraham :
Gen. xviii. 25, ' That be far from thee, to do after this
manner, to slay the righteous with the wicked : and
that the righteous should be as the wicked, that be
far from thee. Shall not the Judge of all the earth
do right ?'
Use 2. The people that are our hearers are taught
to hearken to the voice of our message, and to learn
this lesson of the justice, wisdom, and truth of God,
that they may rightly know God, and sincerely love
him ; that if any thoughts of distaste of God's govern
ment, or distrust of his justice, shall arise in their
hearts, they may presently call to remembrance our
pleadings for him, and confess that, how admirable
soever the ways of God are in our judgments, yet
they are always equal ; how secret soever they be,
yet they are always just.
It is a malicious suggestion, when Satan shall belie
ns to God, as he did Job, when he said Job served
not God for nothing, Job ii. 25 ; but there is no great
danger in it, for he knows Satan to be a liar and a
murderer, and ' he needeth not that any should tes
tify of man ; for he knoweth what is in man.'
It is a dangerous suggestion, when he shall belie
God to us. First, Either flattering us with an over
weening of his mercy, to encourage sin ; as when he
told Eve, ' You shall not die at aU.' Secondly, Or
shall affright us with the terror of his justice, as if
there were no hope of favour, as he did to David,
setting some a-work to tell him, Non est tibi solus in
Deo tuo, there is no help for thee in thy God. Thirdly,

Or shall tax to us the government of God, as if he
were either negligent of the affairs of the sons of men,
or ignorant altogether of the sufferings of his church,
or partial in administration of justice, or directly un
just in suffering his own servants to be oppressed with
the injuries of men.
The minister must diligently preach, the hearer
must reverently hear, and faithfully believe the truth
concerning \he providence of God, or else all religion
will sink, and want foundation.

Ver. 2, 3. And the Lord answered me, and said,
Write the vision, and make it plain upon tables, that he
may run that readeth it. For the vision is yet for an
appointed time, but at the end it shall speak, and not
lie : though it tarry, wait for it ; because it will surely
come, it will not tarry.
Here begins the second part of the chapter, which
contains the Lord's answer to the prophet's expostula
tion. Containing,
1. A direction to the prophet, vers. 2, 3.
2. A declaration of his holy will in the general
administration of justice.
1. Concerning the direction given to the prophet.
And the Lord answered me, and said. For the
manner how God maintained intelligence with his holy
prophets, we are not very particularly informed ; we
find inspiration, and revelation, and vision, mentioned ;
he that made the light that is in us, and gave us our
understanding, can best make his ways known to his
holy ones ; and as I do not think that Habakkuk's
contestation with God was verbal and vocal, but rather
a wrestling and striving of his spirit and inward man,
neither do I think this answer of God was audible,
presented to the ear, but by some secret divine illu
mination suggested.
And where he saith, ' The Lord answered, and said,'
these phrases do express so plain an answer, as is
made in conference between man and man.
Write the vision. That is, set down in writing my
answer. It is our manner, for the better preservation
of such things as we would not forget, to set them
down in writing.
But because this request of the prophet's doth con
cern others that he may inform them, God addeth,
' make it plain upon tables, that be may run that
readeth it.' That is, write my answer in a table in
great characters, that though a man be in haste, and
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[Chap. II.

run by, yet he may read as he runneth ; shewing that
he was desirous to satisfy all such as the prophet
spake of before, who should argue against him. As
our manner is to fix public proclamations and edicts
on walls, or on posts, in ways of common passage,
that any passenger may take notice thereof, seeing it
concerneth every one ; to that the Lord aUudeth in
this place, giving the prophet great charge for the
declaration of his holy will in this great matter, so to
express it that every one of his people may receive
information thereof. Vult aperta esse verba et 'aperte
scribi, saith St Jerome.
For the vision is yet for an appointed time. The
time is not yet fulfilled for the execution of the will of
God ; but it is in the holy wisdom and purpose of
God determined when it shall be fulfilled.
At the end il shall speak, and not lie. That is, in
the time prefixed by almighty God it shall take effect,
and the counsel and decree of God shall be executed ;
for God that hath promised cannot He.
The answer of God is full, as it after will appear,
and doth not only clear the justice of God in the
present cause of the oppressed Jews against the Chal
deans, but it maketh a further and more general over
ture of God's decree against all unrighteousness and
ungodliness of men ; so that this prophecy shall not only
comfort that church and those times, but it is directed
to the perpetual use of the church in all the ages
thereof. He therefore addeth, ' Though it tarry, wait
for it ;' do not think, by any importunity, to draw
down the judgments of God upon the ungodly, or to
hasten the deliverance of the church. God doth all
things tempore suo, in his time, and the servants of
God must tarry his leisure.
Because it will surely come, it will not tarry. He
giveth assurance of the complement of his will in the
proper and prestitute season thereof, which nothing
shall then hinder.
The parts of this text, containing God's direction
given to his holy prophet, are three :
1. The care that God takes for the publishing of
his will to the church, ver. 2.
2. The assurance that he gives of the performance
thereof in the time by him appointed.
3. The patient expectation which he commands for
the performance thereof.
1. The law* that he takes for pubUshing it.
The prophet must not only hear God speak, the
* Qu. 'care'?— En.
160

seer must not only behold the vision, but he must
write the same ; litera scripta manet, the written letter
abideth. I will not stand to search how ancient writing is,
wherein some have lost time and labour. I know that
many do make God the first immediate author of it,
and do affirm that the first scripture that ever was,
was God's writing of the law in two tables, Exod. xxxn.
But because I find, in Exod. xxiv., that Moses wrote
all the word of the Lord, and Josephus doth report a
tradition of the Hebrews for writing and graving before
the flood, I hold it probable that both scripture and
sculpture are as ancient as the old world. I will not
question Josephus his record of the two pillars erected
before the flood, engraven for the uso of posterity, with
some memorable things to continue in succeeding
ages, whereof one remained in Syria in his own time.
It is frequent in Scripture to express a perpetuity
of record by writing. In the case of Amalek, Exod.
xvii. 14, ' Write this for a memorial in a book ;' Job,
chap. xix. 23, 24, ' Oh that my words were now
written ! that they were printed in a book ! graven
with an iron pen, in lead, and in the ink* for ever 1'
Isaiah the prophet, ' I heard a voice from heaven,
saying to me, Write, all flesh is grass ' ; John, Audivi
vocem dicentem, Beati mortui, ' I heard a voice from
heaven saying, Blessed are the dead.'
Beloved, thus have we the light that shineth upon
the church, and guideth our feet in the ways of peace
by writing ; for all Scripture is given by inspiration ;
holy men wrote as they were inspired. It was given
to them by inspiration to know the will of God ; they
impart it to the church of God by writing, and that
boundeth and limiteth ns, rb p.% birti to yiypawTau
tpgoveft, 1 Cor. iv. 6. Thus hath God revealed himself
to his church, both sufficiently, that we need no more
knowledge for eternal life than what is contained in
Scripture, and so clearly, that the word giveth under
standing to the simple.
And as this word from the immediate mouth of God
doth warrant this particular prophecy, so doth the
apostle say of all the body of canonical Scripture, that
all Scripture is given by inspiration ; and God's care
is double :
1. That it be written to continue.
2. That it be written plain to be read.
1. It must be written that it may remain ; for in
the old world, because of the long life of the fathers,
* Qu. 'rock'?— Ed.

Ver. 2, 3.]

MARBURY ON HABAKKUK.

73

the oracles of God were committed to them without
any mention of writing, because they were both wise
and faithful in the custody and transmission of them ;
for Adam himself living nine hundred and thirty years
to teach his children, had under his teaching Seth,
Enoch, Kenan, Mahalaleel, Jared, Henpch, Methu
selah, and Lamech, the father of Noah. And Noah
lived wi h Abraham fifty-seven years ; but after the
flood, when the church, in the posterity of Jacob,
increased, and no doubt had many corruptions by
dwelling in Egypt, then was Moses appointed both to
be the deliverer of the people of Israel from Egypt,
and to be the penman of God, to write those things
which God would have to remain in the church for all
succeeding times ; and after him successively holy men
wrote as they were inspired.
And a better argument we cannot give for the
danger of unwritten traditions, which the church of
Rome doth so much commend, even above Scripture,
than this.
God saw that men had corrupted their ways, and
he found the imaginations of men's hearts only evil
continually, and that the church was a very few;
therefore he stirred up Noah to be a preacher of
righteousness, in whom the light of truth was pre
served : he destroyed the old sinful world, and by
Noah and Shem, he began a new church to the re
stored world. Yet, after Noah's death, the worship
of strange gods were brought in, so that to heal this
grief, and to prevent the danger of traditions, God
caused the word to be written by holy men for the per
petual use of his church, whose books were faithfully
preserved in all ages thereof. Then came the Son of
God, and he left his Spirit in the church, to lead the
church into all truth, by which Spirit the New Testa
ment was indited and written. So that now all
things necessary to salvation are so clearly revealed,
that traditions of men have no necessary use in the
church in the substance of true reUgion, for that which
is written is sufficient.
The church of Rome denieth the sufficiency of
Scripture. Many of their great learned men write
both basely and blasphemously thereof. But they
are not agreed upon the point ; for Scotus, Gerson,
Occam, Cameracensis, Waldensis, Vincentius Leri-
nensis, do all confess what we teach of the sufficiency
of Scripture, as the learned Dean of Gloucester, Dr
Field, 1. iii. de Eccles., c. 7, hath fairly cited them.
And Dr White, in his Way of the Church, addeth

Tho. Aquinas ; Antoninus, archbishop of Florence;
Durandus Alliaco, a cardinal ; Conradus Clingius ;
Peresius, divinity reader at Barcelona, in Spain ; and
Cardinal Bellarmine, of whom Possevinus writeth, that
he is one of the two that have won the garland : De
verbo Dei, 1. i. c. 2. Sacra Scriptura regula credendi
certissima et tutissima est : per corporales literas quas
cerneremus et legeremus, erudire nos voluit Deus. Writ
ing against Swenckfield and the Libertines, this is a
legal witness : Pro orthodoxo heretici testimonium
valeat. I know to whom I speak, and therefore I
forbear the polemical bands of arguments to and fro
upon this question, which in print and in English is
so fully and learnedly debated.
Our lesson is, seeing God's care of his church, for
the instruction thereof, is here expressed, in command
ing his revealed will to be written, that
Doct. God would have his church to be taught his
ways in all the ages thereof.
Reason 1. Because the ways of God, and the sav
ing health of God, cannot be parted. None can have
the saving health of God without the knowledge of
his ways ; no ignorant man can be saved. It is said
of Christ, Isa. Hii. 11, ' By his knowledge shall my
righteous servant justify many ;' per scientiam, qua
scitur. Therefore David's prayer is, ' that thy way
may be known upon earth, thy saving health among
all nations.'
Reason 2. Because the promise of God doth run in
semine, in the seed : ' I will be thy God, and the God
of thy seed.' Our children are the Lord's inheritance,
his care extendeth so far. Deut. v. 33, 'That ye
may live, and that it may be well with you, and that
you may prolong your days.' But that is not aU :
ver. 29, ' That it may be well with them and their
children for ever.'
Reason 3. For his own sake, that his wisdom,
power, and justice may be known to men, that they
may be able to plead the cause of God against such as
either ignorantly, through unbelief, or maliciously and
blasphemously, shall dispute and argue against God,
for therefore God doth condescend to this apology of
himself, that he may instruct his church how to plead
the cause of his justice against all strife of tongues,
that the name of God be not evil spoken of.
To make profit of this point.
Use 1. Herein let us consider what the Lord hath
done for our souls ; for he hath given us two means
to communicate to us his holy will, hearing and read-
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[Chap. II.

ing"; and he hath used to this purpose both the voice
and the pen of holy men, for he spake by the mouth
of all the holy prophets since the world began, and
holy men wrote as his Spirit directed them. ' Let
him that hath ears to hear, hear, quid Spiritus,' ' and
seek ye out the book of the Lord and read :' but then
add this caution, ' Whoso readeth, let him understand.'
It was Philip's question, Sed intelligis quod legis l
Use 2. Seeing God hath written to us, and the
whole body of holy Scripture may well be called
•God's epistle or letter to his church, let us bestow
.the reading of God's letter. St Augustine saith,*
*Qua de ilia dvitate unde peregrinamur venerunt nobis
litera, ipsa sunt Scriptura. It was St Gregory's com
plaint of Theodoras,-)- that he was so over-busied with
secular cares: Et quotidie legere negligit verba redemp-
toris sui ; quid est autem Scriptura sacra, nisi quadam
epistola omnipotentis Dei, ad venturam suam.
It is a question in our times whether printing has
done more hurt or good; for Satan, finding this a
means to keep things alive in the world, hath employed
the press in all sorts of heresies, in all sorts of idle and
lascivious, false and dicterious, slanderous and blas
phemous books. The remedy is to refrain such
readings, and, as Dr Rainold tells Hart, his adversary,
that he hath no book allowed him to read but the
Bible, it is likely then that he is perfect in that
book, and that physicians do well when they find their
patient surfeited with too much variety of meat, to
confine him to some one wholesome diet. So shall we
do well to limit ourselves to the reading of God's letter,
and know his mind ; for he is wisest, and the wisdom
that we shall gather from thence is wisdom from above ;
it is ' able to make us wise unto salvation,' as the
apostle saith.
Use 3. Seeing God teacheth us by Scripture, we
anust learn to carry a reverent opinion of God's written
word, and to esteem it as God's great love to his
(dhurch, and as a means ordained by him to bring us
;a'll to him. Therefore David saith in one psalm, Ps.
lvi. 4, ' In God will I praise his word,' ver. 10, twice.
He hath reason for it, Ps. cxix. 50, ' For thy word
hath quickened me.'
This word is now written, and 'whatsoever things
are written, they are written for our learning, that we,
through patience and comfort of the Scriptures, might
(have hope,' Rom. xv. 4.
It was Christ's shield by which he bore off the fiery
* In Ps. xc. 2. t Begist. iv. 841.
162

darts of Satan, discharged against him in the wilder
ness, Scriptum est, ' It is written.' They that know
not the Scriptures, know not the power of God ; this
is a sure word, because it is upon, record from the
Spirit of God, the charter of our heavenly inheritance.
2. It must be written plain, so that not only he
that comes of purpose may read it, but even he that
comes along by it may read it as he goes. When we
come to examine this writing, we shall find it to con
tain the sum and abridgment of the whole Bible, and
all that is written may be referred to it.
From this no man may be excluded, none forbidden
to read it ; it must be set forth to public view, and
put into the common eye.
Doct. This sheweth us, that are the ministers of
the word, what our work is, to write the word of God .
in a fair and legible hand, in great characters ; that is,
to open to the church of God |he whole counsel of
God. Reason 1 . Because this is the lantern to men's feet,
and faith cometh by hearing and understanding this.
And this is the office of our ministry ; none can be
saved but by our ministry ; for this we have the great
, title of saviours given us in holy Scripture. And
seeing the apostle saith, ' God would have all men to
be saved, and come to the knowledge of his truth;'
that is, saved by coming to that knowlege ; we must
be faithful, we must hide none of this light from men.
Christ gave a full commission to his apostles, Go ye
into all the world, preach ye to every creature. St
Paul saith, ' Woe is me, if I preach not.'
Reason 2. Because there is a natural blindness in
man, and the god of this world, by outward tempta
tions and our own inward corruptions, do cast so thick
a mist of darkness before our understandings, that the
natural man doth not well discern those things which
are of God. Therefore, as decayed sight is helped by
a fair and great letter, so by our easy and familiar
handling of the holy Scriptures, we must labour to
help the weak understandings of the ignorant.
Reason 3. We must consider the true end why God
gave his word, both spoken and written in Scriptures.
' The word was given to profit withal ; ' for so saith
God: Is. lv. 10,.' As the rain cometh down, and tha
snow from heaven, and returneth not thither, but
watereth the earth, and maketh - it bring forth, and
bud, &C, so shall my word be that goeth forth from
my. mouth; it shall not return unto me void.' It
doth no good on stony ground, where it is not received

Ver. 2, 3.]

MARBURY ON HABAKKUK.

75

in, nor where it is kept off from falling upon any
ground. It must be our care to see that the seed be
good, and fit for the ground where it is sown, that it
may come up again in fruit. And because'some have
weak eyes, we must write very plain characters ; and
because some have running and gadding wits, we must
write so as they that run may read.
Use 1. This teacheth the minister to have a special
regard of his audience, that they may profit by his
ministry ; for we are ambassadors from'God to man :
let us dehver our message so as man may know what
the good and perfect will of God is.
Five words thus spoken do more good, as the
apostle saith, in the church than a hundred spoken
in strange tongues. Saint Bernard saith that it is
better apta quam alta sapere. Christ our Master, that
set us a-work, and whose evvegyo! we are, told his dis
ciples, John xvi. 12, Multa habeo vobis dicere, sed nunc
non potestis portare, ' I have many things to say, but
you cannot bear them now.' It must be our discre
tion to let our preachings run like the waters in
Ezekiel, xlvu. 3, 4, &c, which were at first going into
them up to the ankles, then to the knees, then they
rose up to the loins, then they grew fit only for good
swimmers. And it must be your discretion that are hearers of
our preachings, to remember your own measure and
Christ's rule, qui potest capere capiat ; let no man vireg-
pgomv, be over- wise, nor exercise himself in things too
high for him. Let not such as be mere waders ad
venture to swim in deeps, but content themselves in
those shoals where they may have sure footing, till
God, the giver of wisdom, reveal more to them. They
preach most profitably to a mixed auditory, consisting
of several scantlings of understanding, who serve them
all as Joseph's brethren were served in Pharaoh's
house, Gen. xlni. 33, ' the eldest according to his age,
and the youngest according to. his youth,' that the
weakest understanding may gain some light, the weak
understanding may gain more light, the good under
standing may better itself, and the best may not think
the time lost; to make rough things plain, and to
write in a full hand and a legible character.
This is God's own manner of teaching, as he saith :
Isa. xlvni. 17, 'I am the Lord thy God, which
teacheth thee to profit, which leadeth thee by the way
that thou shouldest go.' And Saint Paul saith, 1 Cor.
vii. 35, ' This I speak unto you for your own profit.'
Use 2. Seeing God would have his word so fair

written that he that runneth might read, we are taught
the power and efficacy of the word plainly delivered.
They that run, and have something else to do and
think on, yet cannot escape the power of this word,
they shall read this writing although it be in transitu,
in passing by.
Belshazzar was a runner, for being amongst his
cups, and drinking in the vessels of God's house
amongst his princes and concubines, and praising his
own idol gods, he saw an handwriting upon the waU ;
it was so fairly written, that he could not but read it ;
and it was so full of terror, that though he had all the
means to move delight before him, Dan. v. 6, yet ' The
king's countenance was changed, and his thoughts
troubled him, so that the joints of his loins were
loosed, and his knees smote one against another.'
The messengers whom the chief priests^sent to
entangle Christ in his words were runners ; they came
with purpose to do Christ wrong, but'his preaching
was like a table so fairly written, that they^could_not
but read ; and they returned, saying, ' Never [man
spake like that man.'
If they that run from the word may be taken thus
with a glance upon it, you may soon conceive what
effect it may work in those that run to it, that are swift
to hear, that hunger and thirst after righteousness.
If they that hear or read the word immediately, aliud
agentes, may perceive the mind of the Lord by the
plain opening thereof, much more they that come of
purpose and^run to it, that come with appetite and
desire after it, with delight in it, with purpose to profit
by it, and with due preparation of the heart by earnest
prayer, for the holy blessing of God upon the ministry,
and hearing of it ; therefore, Quid Scriptum est ? Quo
modo legis ? What is written ? How readest thou ?
2. The assurance that he gives of the performance
of his purpose in due time. ' The vision is yet for an
appointed time, but at the end it shall speak and not
lie.' Next verse, ' It will surely come, it will not
tarry.' This is rhetorically set down ; for,
1. Here is veritas decreti, the truth of the decree:
' The vision is yet for an appointed time.'
2. Here is veritas verbi, the truth of the word : ' It
shall speak, it shall not He.'
3. Here is Veritas facti, the truth of the deed : ' It
will surely come, it will not tarry.'
1. Decretum, the decree. The vision is here put for
the thing seen, as you have heard, and that is the
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[Chap. II.

declaration of God's just judgment in the cause of his
church against the Chaldeans ; for he saith the time
is appointed, meaning in his own holy and fixed decree,
which is unchangeable.
2. Verbum, the word. God will speak his mind by
this vision, and declare what he intendeth against the
Chaldeans, and therein he will deal truly and faith
fully ; for he is truth, he cannot He. For these be
two premises or antecedents to one conclusion, for we
may conclude both ways.
1. The decree of God is passed. Ergo veniet, non
tardabit, he shall come, he will not tarry.
2. The word of God is passed : Ergo, £c.
From thence we are taught,
Doct. That whatsoever God hath decreed or spoken
shall certainly take effect in the appointed time.
The holy word of Scripture confirmeth this. Indeed,
who should alter God's decrees? for he himself will
not, I may say truly he cannot, change them, for the
apostle saith, Eph. i. 11, ' he worketh all things after
the counsel of his will.' And the will of God is him
self; and 'he cannot deny himself,' 2 Tim. U. 13.
Neither can he repent, as Samuel told Saul : 1 Sam.
xv. 29, ' The strength of Israel will not lie nor repent,
for he is not a man that he should repent.'
And if God himself be without variableness and
shadow of change, his will_ being established by his
counsel and wisdom, we may be sure that there is no
power beneath him that can swerve him from his own
ways ; for the wise man saith, Prov. xxi. 30, ' There
is no wisdom, nor understanding, nor counsel against
the Lord.'
One reason may serve of this doctrine.
God is equal, infinite in his wisdom, justice, and
mercy. To conceive him infinite in power to do what
soever he will, and not infinite in wisdom to decree
whatsoever he will do, were to make him a tyrant, not
a king ; but David saith, ' The Lord is King,' and
we do ascribe it to him, Tuum est regnum et potentia,
' thine is the kingdom and power ; ' for power without
equal proportion of wisdom must needs degenerate
into cruelty. This wisdom forseeth all things that
shall be ; this wisdom decreeth all things that he will
do, whicj| bis power after in the times appointed doth
perform and bring to act.
Obj. Against this doctrine is objected,
1. Why then do so many texts of Scripture tell us
that God repenteth ?
Sometimes he repenteth of the good that he hath
164

done"; for to make man upon the earth was a gool
work ; yet it is said, Gen. vi. 6, ' And it repented the
Lord that he had made man on the earth, and it
grieved him at his heart.' So to make Saul king
over Israel was a good work, for it was his own
choice ; yet himself saith, 1 Sam. xv. 11, 'It repent
eth me that I have set up Saul to be king.'
Sometime God is said to repent of the evil that he
hath done ; malum pcena, the evil of punishment is
there to be understood. So after the great plague.
when David had made a fault in numbering the
people : 2 Sam. xxiv. 16, ' When the angel stretched
out his hand upon Jerusalem to destroy it, the Lord
repented him of the evil, and said to the angel, It is
enough, stay thy hand.'
And concerning his word, we have frequent examples
in Scripture of events contrary to the letter of his
word. For example, his word was to Hezekiah by
Isaiah, ' Set thy house in order, for thou shalt die,'
non wives. Yet Hezekiah did Hve fifteen years after
that. His word was to Nineveh by Jonah, 'Forty
days, and Nineveh shall be destroyed ; ' yet it fell not
out so ; and the story saith, Jonah iii. 10, ' God
repented of the evil that he had said that he would do
to them.'
Sol. To all we answer :
1. That the will of God, that is, his counsel
decreeing what he wiU do, is constantly the same,
and unchangeable, as we have taught.
2. Where it is in Scripture charged upon God that
he doth repent, we say with Chrysostom,* it is verbum
parvitati nostra accommodatum, a word accommodated
to our weakness, for we are said to repent when we
change our minds. Now the God of wisdom and
power never changeth his mind, but sometimes he doth
change his operations. There is not mutatio mentis,
but mutatio dexlrce Excelsi, as Augustine, panitudo
Dei est mutandorum immutabilis ratio, by which he
without changing of his own decree, maketh altera
tions in the disposition of things mutable.
This, for want of understanding in us to compre
hend the ways of God, is called repentance and grief
in God : but, as Augustine saith, Non est perturbatio,
sed judicium quo irrogatur pana ; as St Paul, ' I speak
after the manner of men, because of the infirmity of
your flesh.'
3. I approve that received distinction of the will of
God;— * Hom. 22 in Gen.

Ver. 2, 3.]

MARBURY ON HABAKKUK.

77

(1.) Voluntas signi, ofthe sign.
(2.) Voluntas beneplaciti, of his good pleasure.
(1.) God doth reveal his ways to the sons of men,
and sheweth them what he would have them do,
and openeth to them the knowledge, and tendereth to
them the use of fit means to perform that which he
would have them ; and so it is said he would have all
men to be saved, and to come to the knowledge of his
truth. According to this revealed will of God, he
doth offer mercy to all, and he doth withal threaten
judgment to such as forsake their own mercy, as
Jonah saith. And when he seeth cause to call in
either his mercy from them that abuse it, or to stop
the course of his justice to them whom correction
doth amend, then we say he repenteth him of that
which he hath either promised or threatened. For
clearing whereof, understand,
That God never changeth in promise or in threat
ening, but only in things concerning this life ; as in
all the examples repeated, all those promises and
threatenings be used as motives to induce obedience ;
and therefore they are not absolute, but conditional.
£or it is no good argument to persuade a man to be
religious, and to fear God, abstaining from all the
pleasing delights of the world, to promise him his
heart's desire, if he know that that promise doth
bind God, that whatsoever he do, he shaU be par
taker of the promise. And it is no inducement to
dissuade sin by the commination of judgment, if the
judgment must of necessity be inflicted. Therefore
this revealed will of God is conditional, and hath
reference to our obedience, and faith, and good life,
and use of the means ordained by God, and tendered
to us. This is the rule of life, and by this will is the
church of God governed ; for by this he doth reveal
himself, both in his word, and in his permissions, and
in his operations.
[l.J God signifieth his will by his word ; for that
doth declare in precepts, prohibitions, and examples,
what God would have to be done, what not to be
done; it revealeth both rewards and punishments,
and it useth both promises and threatenings.
[2.1 God signifieth his will by permissions, because
he declareth thereby, that what he suffereth to be
done, that he willeth to be effected.
[3.] By operations ; for what God doth he doth
according to his will.
(2.) Voluntas beneplaciti is the secret will of God
reserved in himself, in which,

[l.J There is consilium, the wisdom of God, fore
seeing what is to be done.
[2. J There is decretum, determining it ; and herein
the counsel of God is not the rule of his will, for
there is nothing in God above his will ; but willing
all things to be thus as he hath decreed, he foreseeth
in wisdom what he willeth, and therefore the rule is
not with God, This is good, therefore 1 decree it; but
This I decree, therefore it is good.
Now sometimes there seems to be an opposition
between these two wills of God, which is thus recon
ciled. The will of God is revealed to man,
1 . Either for necessary and absolute obedience, as
in the whole moral law of God.
2. For probation and trial ; as in the command
ments given to Abraham to offer up Isaac, wherein
God concealed his secret will, which was to preserve
Isaac ; and concealed the purpose of his command
ment, which was to try the faith of Abraham. So on
the contrary, he sent to Pharaoh commanding him to
let Israel go, yet it was not his secret will that Israel
should go yet ; but the commandment was given to
convince Pharaoh of hardness of heart. And as in
Abraham the commandment did cause him to declare
his faith, so in Pharaoh did it convince him of re
bellion to the will of God.
So all our preaching, wherein we persuade repent
ance, and promise life eternal, it serveth to direct aU
that look for salvation in the way of life, and it serv
eth to convince the world of unrighteousness if they
obey not.
The answer then is, that whatsoever God willeth
and decreeth voluntate beneplaciti, by the will of good
pleasure, doth take effect. What God willeth volun
tate signi, by the will signified, not always.
Reply. How then shaU I know what to do, seein
the signifying will of God is my rule, and that seem
eth uncertain, and not agreeable to the secret will of
God's good pleasure ?
Sol. Do as Abraham did, prepare to offer thy son.
Do as thou art commanded, leave the event and the
disposition of thy obedience to God, who will further
reveal himself unto thee. Do as Hezekiah did, set
thine house in order, yet use the means by repentance
and prayers to prolong thy life. Do as the Ninevites
did, fast and repent, and call upon the name of the
Lord, and ' try him,' as the prophet saith, ' whether
he will shew thee mercy or not.' 165

78

MARBURY ON HABAKKUK.

[Chap. II.

But to bring this home to my text, when God pro-
nounceth the decree of judgment against the enemies
of the church, and promiseth mercy to his church,
believe him in both ; for neither can God's enemies
repent to change the course of his justice, neither can
his church sin unto death, that he should take his
mercy utterly from it.
So then, the argument holdeth strong ; God hath
said and decreed what he will do against these
Chaldeans, what for his church, therefore it shall
come to pass.
Quest. But if this be true, what need then is there
of prayer ? Doth it not argue in us a kind of dis
trust in the favour of God when we do not take his
word, but are still importunate to solicit his favour ?
To this our answer is, that this cannot discourage
prayer, because the decree is past and unchangeable ;
this is the proper foundation of prayer ; for the
apostle saith, 1 John v. 14, ' And this is the confi
dence that we have in him, that if we ask anything
according to his will, he heareth us.' So that it is a
necessary knowledge before we undertake to pray, to
know what is that good, that acceptable and perfect
wiU of God. For we not only lose our labour, but
we do also offend God, if we ask anything against or
beside his will ; therefore, that we might not run into
the error of the sons of Zebedee, nescitis quid petatis,
you know not what you should ask, our Saviour
hath set down a form of prayer so absolute, as that
we cannot justify the asking of anything according to
the will of God that hath not reference to one of those
petitions. Obj. If then we prevail in our prayers, why do we
commend prayer, seeing all events do foUow God's
will and decree, and not our prayers ?
Ans. Our answer is, that though the supreme agent
in aU operations be the will of God, yet the hand
of operation, in many things, is prayer, which God
hath ordained and commanded as a means to draw
forth his will to execution. So God giveth every good
gift : yet we are, without any wrong to God, thankful
to men, by whose means any good cometh to us. So
that the doctrine doth remain firm ; whatsoever God
hath promised to his church, or threatened the per
verse enemies thereof, that he will surely perform ; for
the decrees and the word of God are unchangeable.
Quest. But when God threateneth me punishment,
and denounceth judgment against me, how shall I
know whether it be voluntas signi, or beneplaciti ?
166

Is there notjan hope left me, that God_may repent
him of the evil that he threatened ?
It is a note of [the evil conscience to fear where no
fear is, i. e. where there is no cause of fear. An elect
man fearing judgment threatened, which shall not
come near him, feareth where no cause is of fear.
Sol. To this I answer, let not us dispute the will
of God, or search beyond that which is revealed ; if
God. have revealed his will to us, that must be our
guide. That revealed will hath threatened nothing in
us butjsin, and^sin carrieth two rods about it, shame
and fear.
There be two things in a regenerate elect man :
1. A conscience of his sin.
2. Faith in the promises of God through Christ.
So long as we do live, we do carry about us corpus
peccati, the body of sin ; and as that doth shake
and weaken faith, so doth it confirm and strengthen
fear. Use 1. We are taught from hence to believe the
word of God ; the apostle saith, ' He is faithful that
hath promised.' The faithful servants of God have
this promise, ' I will not leave thee, nor forsake thee.'
David believes him, in convalle umbra mortis non
timebo : ' In the valley of the shadow of death I wiU
not fear.' Job believes him : ' Though he kill me, I
will trust in him.' David believes verily when he
smarts : ' I shall see the goodness of God in the land
of the living.'
It is a sweet content of the inward man, when the
conscience pleads not guilty to the love of sin, though
our infirmities miscarry us often, that we may say with
Nehemiah, chap. xiii. 14, 'Remember me, 0 my Lord,
concerning this, andblotnotoutthe loving-kindness that
I shewed to thy house, and to the officers thereof.'
And with Hezekiah, ' Remember, Lord, now, I be
seech thee, how I have walked before thee in truth,
and with a perfect, heart, and have done that which is
good in thy sight :' but it followeth, ' And Hezekiah
wept sore.' If he were so good a man, why did he
weep ? If not so good, why did he boast ?
Surely we carry all our good amongst a multitude
of infirmities, and therefore we cannot rejoice in our
own integrity with a perfect and full joy ; yet is it a
sweet repose to the heart, when God giveth us a peace
of conscience from the dominion of sin.
So on the other side, believe God threatening
impenitent sinners with his judgments ; for he is wise
to see the sins of the ungodly, he is holy to hate them,

Ver. 2, 3.]

MARBURY ON HABAKKUK.

79'

he is just to judge them, and he is omnipotent to
punish them.
Let me give one instance.
The third commandment in the first table of the
law saith, ' Thou shalt not take the name of the Lord
thy God in vain.' What needs any more ?
1. Put these two one against another, Thou, the
Lord thy God.
2. Consider what the law concerns, God's name ;
wherein standeth his glory, our help.
3. What is forbidden, taking it in vain, and we
pray, Sanctificetur, let it be hallowed.
But where all this will not serve, yet this is mums
aheneus, a brazen wall, one would think ; God doth
make yet another fence about his name, an hedge of
thorns : ' The Lord will not hold him guiltless that
taketh his name in vain.'
The laws of God be unreversible decrees ; heaven
and earth shall pass, ere one of these words shall
sink or lose strength. Yet the blasphemer feareth
nothing ; that is a crying sin in this land ; not the
houses only, the streets and highways resound the
dishonour of God's name ; this sin is growing incor
rigible. ' The land mournetb because of oaths.'
Hoc dicunt omnes ante Alpha et Beta puella..
And believe God, who cannot lie, ' He will_not hold
him guUtless that taketh his name in vain.'
Thus we make use of this doctrine, to restrain, if
not overcome, and to destroy the dominion, if not the
being, of sin in us.
Use 2. For the better rectifying of our judgments,
and reformation of our lives, let us observe the con-
sonancy of God's practice in the world with the truth
of his word. He hath declared himself an hater of
evil ; and do we not see daily examples of his judg- ,
ments upon wicked men, how ill they prosper in their
estates, what shame, and disgrace, and loss of all that
they have unrighteously gotten cometh upon them ;
how their posterity smarteth, according to that
threatening in the second commandment, God bring
ing the iniquity of the fathers upon the children, and
visiting it to the third and fourth generation of them
that hate him ; that we may say, ' Let him that think
eth he standeth, take heed lest he fall.' Whence
cometh all this, but from the constant truth of God's
unreversible decrees, because the word is gone out of
, his mouth? And though the ungodly do not believe
it, though it be told them, ' Verily there is a reward:

for the righteous; doubtless there is a God that
judgeth in the world.'
We may say of our times, as Hecuba did of hers,
Non unquam tulit documenta fors majora qudrnfragili
loco starent superbi ; for we live in the school of dis
cipline, and the rod of correction is not only shewed.
but used with a strong hand, that all men may fear to-
be unrighteous. We have not only vigorem verborum,
the vigour of words, chiding sin in our ministry of
the word; but rigorem verberum, the rigour of stripes,.
in the administration of justice. Never did any age
bring boih fuller examples of terror than we have heard
with our ears, and seen with our eyes ; for the wisdom
of God's decrees and the word of God's truth is justi
fied in our sight. Therefore, seeing sentence executed
upon evil works, let * the hearts of the sons of men be
wholly set in them to do evil.
Use 3. Let us consider the vain confidence of the
ungodly, and compare it with the constant truth of
the decrees and word of God. Isaiah expresseth i£
fuUy : chap, xxviii. 15, ' Ye have said, We have made
a covenant with death, and with hell are we at agree
ment; when the overflowing scourge shall pass through,.
it shall not come to us : for we have made lies our
refuge, and under falsehood have we hid ourselves.'
They are answered and confounded : ver. 20, ' The
bed is shorter than a man can stretch himself on it ;
and the covering narrower than he can wrap himself
in it.' He that is to lodge so uneasily, cannot say,
' I will lay me down in peace and take my rest.'
The Chaldeans invade the church ; they kill, and take-
possession, and divide the prey ; they oppose better
and more righteous men than themselves ; their trust
is in their ^strength, and riches, and power, nee leves,
metuunt Deos. What care they who weeps, so they
laugh ; or who bleeds, so they sleep in a whole skin ;
who dies, so they live. ' They trust in lying vanities.'
Solomonsaith, Eccles. viii. 12, 13, 'Though a sinner
do evil an hundred times, and his days be prolonged,
yet surely I know, it shall be well with them that fear
God, which fear before him : but it shall not be well
with the wicked, neither shall he prolong his days, which
are a shadow ; because he feareth not before God.'
God hath made an act against them ; their judgment
is sealed, they have nothing but vanity and lies to>
support their staggering and reeling estate of temporal
felicity. God is not in all their ways, nor the direction
of God to manage them, and therefore not the pro-
* Qu. ' yet ' ?— Ed. 167

80

MARBUBY ON HABAKKUK.

[Chap. II.

tection of God to defend them. He leads them into
temptation, but he doth not deliver them from evil.
But God is a rock for foundation, and a castle for
defence, to all such as put their trust in him.
3. The patient expectation which he requireth in
the prophet for the performance of this promise :
* Though it tarry, wait for it.'
Doct. We must not think long to tarry the Lord's
leisure. It is the prophet's rule, Isa. xxviii. 16, ' He
that believeth shall not make haste ;' and it is David's
precept, Ps. xxxvii. 34, ' Wait on the Lord, and keep
his ways.' And we have Job's example, ' All the
days of my appointed time will I wait.'
The promise of.the Messiah was made in paradise :
' The seed of the woman shall bruise the head of the
serpent.' This was the gospel that God himself
preached to the serpent ; and all the sacrifices of the
old law, and aU the prophecies of former ages, and all
the types in the Old Testament, were commentaries
upon this text. The fathers in all ages of the church
before Christ, rested on this ; the apostle saith of them,
Heb. xi. 13, ' These all died in faith, not having re
ceived the promises, but having seen them afar off,
and were persuaded of them, and embraced them.'
Reason 1. Because this doth best fit the constant
decree of God, that we do rest in it ; for it were in
vain for us to serve a God whom we might not trust,
and upon whose word we could not build assurance.
It is the apostle's rest, scio cui credidi, I know whom
I have believed.
Reason 2. Because this doth best declare our faith ; for
faith being of things not seen in themselves, the apostle
saith, here we see in a glass. Faith is a Christian man's
prospective, through which he beholdeth all things far
off as if they were near at hand.
Reason 3. Because this is an exercise of our patience :
Heb. x. 36, 37, ' For ye have need of patience, that,
after ye have done the will of ^3-od, ye might receive
the promise. For yet a little while, and he that shall
come will come, and will not tarry.'
Reason 4. This also doth exercise our hope, for
hope is nourished and fed with future objects, as sense
is with present ; and hope hath that wise forecast,
that as soon as the seed is cast into the ground, hope
is at work to gather in the harvest : ' Rejoice in hope.'
Use. Saint Bernard doth teach ns to make use of
this doctrine, of awaiting God's leisure ; for, first, he
layeth a good foundation ; tua considero in quibus tota
spes mea consistit :
168

1. Charitatem adoptionis.
2. Veritatem promissionis.
3. Potestatem redditionis. Upon this he buildeth.
Dicit fides parata sunt magna inexcogitabilia bona
a Deofidelibus suis. Dicit spes, mihi ilia servantur.
Dicit charitas, curro ego ad ilia.
We must be very tender how we do invade the
royalties of God. Christ saith that his Father hath
kept the times and seasons in his own power, he will
have the alone managing of them.
They that cannot tarry the Lord's leisure do com
monly fall into one of these two evils :
1. Either they murmur impatiently at God, and
quarrel his delay, as Israel did when they came out
of Egypt ;
2. Or else they seek unlawful means to accomplish
their desires. So the woman of Endor gets customers.
Against these : ' Let patience have her perfect work,
that ye may be perfect and entire, wanting nothing,'
James i. 4. This work is thus perfected.
1. Let us not be too busy to search into the ways
of God, to know things to come. It pleased God, be
fore the coming of Christ in the flesh, to reveal much
of his purpose concerning the time to come, by the
ministry of his prophets ; and the devil finding men
taken with this desire of the knowledge of future
events, did erect his oracles, whose giddy and dubious
predictions did so infatuate the world, that few did
undertake any matter of moment without consulting
the oracle. The devil grew rich by the offerings and
presents that were given him for divination, when the
success sorted ; and he lost nothing of reputation or
belief when it failed, because all his oracles were of
ambiguous sense, for to carry, if need were, contrary
constructions. And it is a thing admirable, which tho wisdom of
observation hath recorded to the honour of Christ,
that at his coming into the world all oracles grew
speechless, to shew that he that should dissolve the
works of the devil was come. The head of this serpent
being now by his coming bruised, the way to establish
our hearts is to rest in the Lord, and not to be too
busy with the key of his closet, and to content our
selves with so much knowledge of things to come, as
either, 1. The wisdom of foresight may read in the volume
of reasonable discourse.
2. Or the faith of God's holy ones may read in the
written word of holy Scripture.

Ver. 2, 3.]

MARBURY ON HABAKKUK.

81

8. Or the judgment of those scholars of nature may
find by searching the great book of the creatures ; for
these .open things are for us, and here, qui potest
capere capiat, he that can let him receive it.
It hath been the fault of many, that they have so
anxiously discrutiated themselves with the solicitous
inquisition of the future, that they have too much
neglected the present ; and desiring to know what God
would do for them hereafter, both themselves lose the
sense, and God the thanks of that good that he was
then doing. God hath his ways and his paths where
his footsteps are not seen.
2. Let us take the word of God for his ^promise and
threatenings, whatsoever appearances do put in to
countersuade. In the case of my text, the oppressed church must
tarry, they have two promises : one of their own
deliverance and restoration ; another of their enemies'
confusion and ruin. God hath promised both ; yet
against this promise, the church which hears of com
fort feels smart, and their threatened enemies rejoice
and divide their spoil. The assurance is, God cannot
Ue, and repentance is hid from his eyes.
Why should man desire better assurance than the
word of God to fix and establish his heart ; seeing
aU things had their being from the word, and no man
now in being • doth not live* by bread only, but by
every word that proceedeth from the mouth of God.'
3. To perfect our patience. That we may wait the
Lord's leisure, we must beforehand consider that the
vision may tarry ; the promises of God, which shall be
fulfilled in their fulness of time, may be foretold long
before. Christ was promised in paradise, some do
think the first day of the world, to man, i. e. in the day
of man's creation, the eve of the first Sabbath ; but he
was not born till almost four thousand years after,
yet the faithful in those times waited for the coming
of Christ, and tarried with patience till he came.
4. God himself waited one hundred and twenty
years for the repentance of the old world, all the while
the ark was preparing. It is the apostle's phrase,
1 Peter iii. 20, ' The longsuffering of God waited.' If
God have the patience to wait on us for our good, this
may perfect our patience in our waiting on him for our
own good.
Saint Paul, Rom. ii. 4, caUeth this ' the riches of
his goodness, and forbearance, and longsuffering ;' and
* Qu. ' doth live ' ?— Ed.

saith that ' the goodness of God leadeth to repentance.'
If we consider his provocation, and how our daily sins
tempt him to repent that he either did make us or do
anything for us, all which are in his sight, and all
which his soul abhorreth ; and if we compare this his
patience with our passionate bitterness upon the least
provocation, and consider how ready we are to call for
fire from heaven to consume them that anger us : we
shall see that God doth wait for our repentance with
much patience. And who would not wait upon such a
Lord? 5. Let us consider how willingly we do attend and
observe those that can do us any good ; how early we
rise, to be sure to prevent their hours ; how well our
hopes do support us and stay our stomachs, though
many delays interpose their stop and threaten failing ;
yet the success of expectation in things temporal
depending on men is always uncertain, for there are
no bounds that can oblige human favour, not merits,
not rewards, not promises, not oaths ; but ' the pro
mises of God are yea and amen,' as he saith : ' The
vision is yet for an appointed time ; at the end it shall
speak, and not lie :' it will surely come.
This assurance that we have from the word doth
make expectation easy ; it is no pain to tarry for that
which shall not fail us. Jacob thought the seven
years a short time bestowed for Rachel, because he
loved her, though he served and was not his own man
till he had fulfilled the time. Neither doth that of
Solomon discourage our tarrying the Lord's leisure,
because he saith, Prov. xiii. 12, ' Hope deferred
maketh the heart sick.'
1. Because, if that hope be of some things temporal,
depending upon the favour of the times, or persons of
men, there may be a failing; therefore delay is a
disease in such cases, and maketh the heart sick.
2. But hope in the promises of God, determined to
their certain time, cannot be said to be delayed ; for
his hope is in vain who hopeth anything before the
time. 3. And again, where hope resteth in the word and
promise of God, neither the alterations of persons,
nor the vicissitude of times, nor the intercurrence of
impediments can any way cross the purpose, disable
the means, or defeat the end of God's decree.
Further, if we understand Solomon, of hope rightly
grounded on the promise, and construe the deferring
it, not to any protraction beyond the time, but to the
long expectation of it in tempore suo, which desire of
169

82

MABBURY ON HABAKKUK.

[Chap. II.

fruition doth make long, that that hope maketh the
heart sick, we must not understand this sickness as a
disease of the heart; for when the church saith,
Cant. ii. 5, ' Stay me with flagons, and comfort me
with apples, for I am sick of love,' let no man think
that this sickness was any disease in the church ; we
may say of it as our Lord did of Lazarus's sickness,
' This sickness is not to death.' This is but fervour
of the spirit, and earnestness of desire ; as Bernard
saith, it is tadium quoddam impatientis desiderii he
means, and holy impatience, quo necesse est affici
mentem amatoris absente eo quod amat, dum totus in
expectatione quantamlibet festinationem reputal tardi-
tatem. This is an wholesome sickness ; it is the disease of
the whole creation, and of all the elect : Rom. viii.
22, 23, ' For we know that the whole creation groaneth
and travaileth in pain until now ; and not only they,
but ourselves also, which have the first-fruits of the
Spirit ; even we ourselves groan within ourselves,
waiting for the adoption, to wit, the redemption of our
body.' This, verse 19, is called the earnest expecta
tion of the creature, waiting for the manifestation of
the sons of God ; this is not weakness of the flesh in
the elect, but fervour and strength of the spirit.
So David longed ; as he professeth, Ps. lxxxiv. 2,
' My soul longeth, yea, even fainteth for the courts of
the Lord ; my heart and my flesh crieth out for the
living God.'
And this desire goeth with us to heaven ; for even
there the souls must wait ; and they are full of this
holy desire, which proves that their happiness is not
consummate till the resurrection. For the souls under
the altar cry with a loud voice, saying, Rev. vi. 10,
' How long, 0 Lord, holy and true, dost thou not
judge and avenge our blood on them that dwell on the
earth?' This desire is cos orationis, the whetstone of prayer ;
for the more our hearts are estabhshed in the assur
ance of the truth of God's promises, the more is the
fire of this desire kindled and inflamed in us, and then
it breaketb forth into prayer, and the prayers that are
fired at the altar of zeal ascend the next way to the
throne of grace.
Christ himself kindled this heat in us when he
taught us to pray to our Father, fiat voluntas tua, thy
will be done : for we may tarry the leisure of the fiat
in faith, and yet desire it with fervency ; for in nothing
do we more declare our concurrence with the will of
170

God, than in our earnestness in prayer to him to fulfil
his will.
For application of this point, let us look back to
the vision. It is double ; for God revealeth,
1. The purpose of his fierce wrath against the ene
mies of his church, whom he threateneth to consume.
2. His promise of mercy to his church, that he
will restore it to the joy of his countenance, and give
it rest from all her enemies.
This promise of God holdeth to the world's end ;
even the whole vision is for appointed times.
Therefore the distresses of the church must ever be
comforted with those comforts ; for these the apostle
doth call ' the comforts wherewith we are comforted
of God.' All other comforts spend themselves into
breath, and vanish and leave the heart oppressed as
i,t was ; the vision of God's revealed comfort estab-
lisbeth the heart, for this telleth us where we may
have rest for our souls, namely, in the decree and
promise of God.
And needful is this comfort now ; for though our
church, by the good favour of God, do enjoy the liberty
of the word in peace, under the gracious government
of our king, whom God hath anointed defender of the
faith, the protestant and reformed churches in other
parts of the world do at this present smart for it. Long
have they lived under the rod of the Spanish inquisi
tion; long subject to the sugillations of the Jesuits,
their mortal enemies. But now the sword of mas
sacre is drawn against them ; before there were some
attempts made upon the persons of some few of the
religion, or some encroachment made upon their goods.
They thought it gain to lose all for Christ, so that
they might win him, and be found in him ; but now
the poor, distressed church heareth the voice of the
daughter of Babel crying out against her, Nudate,
Nudate ; first discerning them, and then, but who can
tell what then ? The true church, lying at the mercy
of Rome, shall find her mercies cruel.
We cannot but take notice of it, that the church of
Rome is both a strong and a bloody enemy ; she is not
yet.stupannated, nor past teeming; she aboundeth in -
continual succrescence of new seed. Cardinal BeUar-
mine, under the name of Tortus, doth wonder why our
king should fear the cruel dominion of the pope, under
whom all his tributaries do so well.
And the humble supplicants to his Majesty for the
liberty of conscience, as they call it, and for toleration
of the Romish religion, have urged the peaceable state

Ver. 2, 3.]

MABBURY ON HABAKKUK.

83

of our neighbours in France, where the papist and
protestant do exercise their religion in peace.
We now see that they feel and smart for it ; that
there can be no peace with Jezebel of Rome, so long
as her whoredoms and her witchcrafts are so many,
2 Kings ix. 22. She Heth lurking in the secret
places, to murder the innocent ; her patience is Umited
with no other bounds but donee adsint vires, till they
have strength. Nunc proximus ardet Ucalegon, they
have declared themselves here what they would have
done. Our comfort is in this vision, and we must
tarry and wait the Lord's leisure.
Haman, the Jesuit, hath got a decree against the
reformed church in France to root it out, and the
sword is now drawn against them ; the Protestants in
Bohemia have felt the edge of the Romish sword ; she
that caUs herself mother of the Christians, ostendit
vhera, verbera produdt, she pretendeth love. Savus
amor docuit natorum sanguine matrem commaculare
manus. And the church makes pitiful moan, saying,
Hab i. 17, ' Shall they, therefore, empty their net,
and not spare continuaUy to slay the nations ? ' But
we know that God is good to Israel, to such as be
true of heart. God hath a sword too, and he is whet
ting of it ; he hath a quiver, and it is fuU of arrows ;
he is bending of his bow, and preparing his instru
ments of death, and he hath a right hand, and that
shall find out aU his enemies.
How shall we wear out the weary hours of time, till
God come and have mercy upon Zion ? We have
many ways to deceive the time.
1. The idle think the time long. Whilst we have,
therefore, time, let us do good. We have work
enough, to ' work out our salvation with fear and
trembling,' to ' make our calling and election sure,' to
-• seek the Lord whilst he may be found,' to ' wash us
and make us clean, to put away the evil of our works,'
to 'cease to do evil, to learn to do well,' to get and
keep faith and a good conscience, to walk with our
God. They that well consider what they have to do, bor
row time from their natural rest, from their meats,
from their recreations, to bestow it on the service of
God. There be that overcharge themselves with the busi
nesses ofthe world, with the care of gathering riches,
with ambitious thoughts of rising higher, with wanton
desires of the flesh, with sensual surfeits in gluttony
and drunkenness, and the day is not long enough for

these children of this world, to whom I say with the
shepherd,* Quin tu aliquid saltern potius quorum indiget usus.
Are these the things you look upon ? Non relinque-
tur lapis super lapidem, There shall not be left a stone
upon a stone ; ' Walk circumspectly, not as fools, but
as wise, redeeming the time, because the days are
evil.' Remember your creation to good works, that
you should walk in them, and, whilst you have the
Hght ; walk in the Hght, Ambulate in luce, ambulate
digni luce.
2. To sweeten the delay ofthe vision, and to shorten
the time of our expectation, let us hear our Saviour
saying, ' Search the Scriptures.' There,
(1.) We shall find the promises of God made to his
church in all ages thereof, beginning in paradise at
semen mulieris, the seed of the woman, and so conti
nuing to the fall of the great strumpet, the ruin of
Babylon in the Revelation ; wherein we shall find
God to be ' yesterday, and to-day, and the same for
ever.' (2.) We shall read the examples of God's mercy to
his church, and judgment of the enemies thereof, all
the Bible through.
It is a work for the Sabbath, as appeareth in the
proper psalm for the day (Ps. xcii.) ; to praise God
for this, to sing unto the name of the Most High. The
church professeth it : ver. 4, ' Thou, Lord, hast mademe
glad through thy work ; I will triumph in the works of
thy bands.' The works of God are these : ver. 7-17,
' When the wicked spring as grass, and when all
the workers of iniquity do flourish ; it is that they
shall be destroyed for ever. For, lo, thine enemies,
0 Lord, for, lo, thine enemies shall perish ; all the
workers of iniquity shall be scattered. But my horn
shall be exalted like the horn of an unicorn : I shaU
be anointed with fresh oil. Mine eye shall see my
desire upon mine enemies ; mine ears shall hear my
desire of the wicked that rise up against me. The
righteous shall flourish like a palm-tree ; he shall
grow like a cedar in Lebanon. Those that be planted
in the house of the Lord shall flourish in the courts of
our God. They shall bring forth more fruit in their
age ; they shaU be fat and flourishing.' The use of
all, ' To shew that the Lord is upright ; he is my
rock, and there is no unrighteousness in him.'
These be meditations of a Sabbath ot rest, and the
* Virg. Alexis. 171

81

1ABBUBY ON HABAKKUK.

[Chap. II.

word of God giveth fuU examples of this truth, and
daily experience in our own times assureth it.
(3.) The Scripture doth put into our mouths,
' psalms and hymns, and spiritual songs, teaching us
to sing and to make melody in our hearts.'
Excellent to this purpose are the Psalms of the
Bible ; and if we sing merrily to the God of our sal
vation, this will pass away the time of our waiting
for the promise of God cheerfully ; we shall not think
it long. For this did David desire to live. ' Oh, let
me live, and I will praise thy name.'
(4.) The Scripture is full of heavenly consolations
to establish the heart, that it shall not sink under the
burden of this expectation, for in the Scriptures the
Spirit of God speaketh, ' Let him that hath ears to
hear, hear what the Spirit speaks to the^churches.'
This Spirit hath Christ left in his church to be the
comforter of his church, to abide with it for ever. We
have the earnest of this Spirit to bind the bargain of
eternal salvation. We have tbe first fruits of this
Spirit. We have the testimony of this Spirit ' witnessing
with our spirits, that we are the sons of God ; and if
sons, then heirs, and co-heirs with Christ.'
3. To spend the time of our waiting here for the
promise of God, we have the holy exercise of prayer.
This doth bring us to a familiar conference with God ;
and, as in hearing and reading of holy Scripture, we
say, Audiam quid loquatur Deus, so in prayer God
saith, ' He shall call upon me and I will hear him; I
will be with him.' In prayer we may challenge God
of his promise, as the Psalmist, ' Ps. cxix. 49, ' Do
well, 0 Lord, unto thy servant, according to thy word.
Remember thy word unto thy servant, upon which
thou hast caused me to hope.' Faith and feeling are
not always joined together ; therefore in the want and
expectation of God's promises, we pray, building upon
tbe word of God, because we know, ver. 89, ' For
ever, 0 Lord, thy word is settled in heaven.'
St Augustine saith of prayer, it is oranti subsidium,
an help to bim that prayeth ; Deo sacrificium, a sacri
fice to God ; damonibus flagellum, a scourge to the
devils. 1. It helpeth us, for it setteth us in the face of
God, and bringeth us into his conference; and the
time can never seem long to us that is spent in that
company. 2. It is a sacrifice to God ; for it is the performance
of a duty by him commanded.
172

3. It is a scourge to the devils, and to all his agents ;
for when we pray against the evil, our God heareth
us, and delivereth us from evil.

Ver. 4. Behold, his sold which is lifted up is not up
right in him : but the just shall live by faith.
God having directed the prophet concerning, the
vision in the two former verses, 1, for the publication,
and then for the expectation thereof, he cometh now
to the vision itself, which containeth a ' declaration of
his holy wiU in his general administration of justice,'
and so doth not only serve those times and persons
present, but may be extended to all times and persons
so long as the world endureth. And God's shewing
hereof maketh it a vision to his prophet, and so to his
church, and so it begins at Behold.
Now the answer of God doth first prevent an objec
tion which might arise out of God's former words ; for
when he saith of the vision, that the time is appointed
for it, and though it tarry, the church must wait ; as
implying that it might be long before it were fulfilled ;
the prophet might inquire, But what shall the people
do in the mean time ? How shall the afflicted hold out
till that time appointed ?
Therefore, in the rest of the chapter,
1. He cleareth that objection, ver. 4.
2. He revealeth the proceedings of his justice against
sundry sins in all the rest of the chapter.
For the first, let us examine the words.
Behold. Here he openeth the eyes and cleareth the
sight of the prophet and of the church to see the
vision, requiring us to take the matter into serious
consideration, as the apostle saith, Consider what I
say. ' Let him that hath ears to hear, hear what the
Spirit speaketh unto the churches ;' so is this word
often used in Scripture to move attention.
His soul which is lifted up in him is not upright.
Interpreters do two ways understand these words :
either thus, ' He that is not upright, his soul is lifted
up' ; or by conversion, ' He that is lifted up is not up
right.' This last we follow, and this I take to be
God's meaning.
It is true, in the first sense, that the ungodly man
seeketh trust elsewhere than in God, and doth strengthen
himself in the malice or pride of his heart. But God
would shew here that whosoever is thus big swoUen in
the pride of his heart, hath not rectam animam, some
read quietam, or tranquillam animam, a right or a quiet

Ver. 4.]

MARBURY ON HABAKKUK.

85

soul. It agreeth well with the prophet's complaint of
the insolency of the Chaldeans, that they being now
• lifted up with the glory of their many victories, their
souls are not upright ; wherein he declareth them
horrible offenders, and therefore obnoxious to his high
displeasure. Mr Calvin doth understand this place thus, that God
declareth his just judgment against the Chaldeans,
that because they have trusted in themselves, they
shall have no peace in their souls, but some new
suspicions*hall still arise to disquiet them, or new
hopes to put them on upon fresh adventures, or some
new fears to discruciate them, so that they shall never
rest in their souls.
Arias Montanus, and Ribera, a Jesuit, do both fol
low a corrupt translation. Ecce quia incredulus est non
erit recta anima ejus. Whereas he speaketh not of un
belief, but of pride of heart, which yet doth include
infidelity ; because such do translate the trust that they
ought to place in God alone unto themselves, and their
own means of accomplishing their intendments ; but
our reading doth much better agree with our copy.
It followeth in the second part of the antithesis,
' But the just shall live by his faith.'
And here let me first tell you that this sentence is
cited in the New Testament often. (1.) Rom. ii. 17,
'As it is written, the just shaU live by faith.' (2.)
Gal. iii. 11, ' But that no man is justified by the law
in the sight of God, it is evident ; for the just shall
live by faith.' (3.) Heb. x.,37, 38, ' For yet a little
while, and he yet shall come, will come and will not
tarry. Now the just shall Uve by faith ; and if any
man shaU draw back, my soul shall have no pleasure
in him.'
In aU these four places, the words have one and the
same sense. The just man, that is, he who is justi
fied by a saving faith, shall be supported by that
faith ; so as whatsoever either outward or inward
calamities shaU assault him, his faith shall carry him
through all : because, putting his trust only in God,
in the confidence of the mediation of Jesus Christ, he
shall have peace of conscience, and shall take all that
befalls him in good part. So then,
1. By the just, we do understand not any legal
righteousness, such as standeth in the performance of
obedience to the whole law, which no man but Christ,
God and man, could perform; but an evangelical
righteousness, which doth consist in a godly zeal, and
holy endeavour of obedience to the law, according to

the measure of that grace which God hath given to
men, and whereunto is joined both repentance of all
sins, and an holy sorrow that we do come so short of
that full obedience which in duty we do owe to God.
And where he saith rivet, he shall live, he doth
mean both a natural, a spiritual, and an eternal life.
1. A natural life ; for faith doth make that to be
a life which else were a death, for the wicked are dead
in trespasses and sins. So Christ saith, ' Let the
dead bury their dead,' and the wanton widows are said
to be dead even whilst they live. But by faith our
natural life hath Hfe put into it, as the apostle saith :
Gal. ii. 20, ' And the life which I now live in the
flesh, I live by the faith of the Son of God, who loved
me and gave himself for me.' And surely this com
fort must be applied in my text, so, though not so only,
to cheer the natural Ufe of the distressed Jews against
the many oppressions of the Chaldeans, that their
faith in the promise of God must be their life : as
David saith, ' I had verily fainted, but that I beUeved
to see the goodness of God in the land of the living.'
There faith preserved the natural life of David.
2. This includeth also a spiritual life, which is the
conjunction of our soul with God by Jesus Christ ;
for what doth quicken us but our faith ? for by faith
Christ dwelleth in us, and by faith we are rooted and
grounded in him, Eph. iii. 17, CoL ii. 7.
3. This includeth an eternal life ; for how do we
come to be where Christ is, but by faith ? Christ
first testifieth of the faith of his church, then he
prayeth, ' Father, I will that they which thou hast
given me, may be with me, that they may behold the
glory that I had with thee,' &c. They that overcome
this world do overcome it by faith ; and such as have
this faith do grow boisterous and violent : ' they take
the kingdom of God perforce.' And this, perchance,
gave occasion to the various lection, some reading in
the present vivit, doth live, some in the future vivet,
shall live ; some understanding the natural and
spiritual only, others only the eternal life. But I un
derstand the promise extended, as the apostle saith,
to both ; for godliness hath the promises of this life
and that which is to come. This sheweth what is
meant here by faith, not the historical faith, by which
we understand what the will of God is ; not a tem
porary faith, which trusteth in God for a time, and
after faileth off from him ; not the faith of miracles,
which even some wicked persons whom Christ will not
know at the day of judgment, had ; not the faith ot
173

86

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[Chap. II.

hypocrites, which seemeth and is not : but a justify
ing and saving faith. For we must live by the same
faith here by which we must be saved hereafter. And
this faith is called the ground of things hoped for.
Cicero defineth the Latin word fides of fiat ; for it
implieth performance. Saint Augustine, of the word
fides, saith, Dua syllaba sonant : fides, prima a facto,
secunda a dicto, which may have a double construc
tion. 1. With reference to God ; for his dictum doth as
sure factum, and that is our fides.
2. With reference to us ; for, as Augustine saith,
fac quod dicis et credis, do what thou sayest and thou
believest. I will not conceal from you the dissection
of this word fides, as a witty ancient bath anatomized
it into five several letters, by which he collecteth the
ingredients which must meet in a saving faith.
1. F iinplieth facere, to do, as the apostle saith,
Rom. ii. 13, ' Not the hearers, but the doers of the
law shall be justified.' And Christ saith, Mat. vii.,
' Not every one that saith unto me, Lord, Lord, shall
enter into the kingdom of heaven, but he that doth
the will of my Father which is in heaven.' For a
man must not be of the number of them who confess
God with their mouths, and deny him in their works.
2. I. This importeth integritatem, integrity, which
doth express itself in believing all the articles of Chris
tian faith ; for that faith which is not entire doth not
hold fast, and there is no trusting to it.
3. D. That implieth dilectionem, love; for, Gal. v.,
our faith must work through love. And Saint Ber
nard saith, Mors fidei est separatio charitatis, faith
without love is dead. And again he saith, Ut vivat
fides tua, fidem tuam dilectio animet. And in the
school, that faith which is not joined with love is
called fides informis, an unformed faith. It is St
Augustine's saying, Cum dilectjone fides est Christiani,
sine dilectione fides est damonis. For we find that the
devils confessed Christ. Confitebantur, saith Saint
Augustine, Damones Christum credendo, non diligendo ;
fidem habebant, charitatem non habebant.
4. E implieth express^, expressedly ; for it is not
sufficient to retain faith in the heart, but we must also
strive to express it two ways.
(1.) In the fruits of faith, good life.
(2.) In the outward profession, as the apostle doth
join them together : Rom. x. 10, ' With the heart
man believeth unto righteousness, and with the tongue
he confesseth to salvation.' Agamst those Nicodemites,
174

which come to Christ by night, and all those who
think it enough to reserve the heart for God, though
their outward deportment be fashioned to the time,
and place, and persons, where, when, and with whom
they do live.
5. S, which standeth for semper, always, which doth
express perseverance ; for it is no true faith if it do
not hold out to the end.
Let us now put all together. A true faith must be
entire, working~always by love, ' so that men may
see our good works, and glorify God which is in
heaven.' In a word, the faith here mentioned is an
holy apprehension,- and a bold apphcation of the favour
of God to his church, in the mediation and merits of
Jesus Christ, by whom we do believe that ' God is in
Christ reconciling us to himself,' and the just man
doth live by his faith. (De verbis hactenus.)
The words thus cleared, we come now to the divi
sion of this text.
It containeth an antithesis, wherein two contraries
are set in opposition one against the other.
1. The man that is lifted up.
2. The just man.
1. Of the first he saith, Non recta est anima ejus, '
' his soul is not upright.'
2. Of the second he saith, Ex fide vivet, ' he shaU
live by faith.'
In the first I note two things :
1. His notation : elevatus, lifted up.
2. His censure : non recta est anima, his soul is
not upright.
1. His notation : elevatus.
This is a thing that God loves not ; for it is said,
' God resisteth the proud :' that is the point of doc
trine in this place.
Doct. God taketh offence at such as are lifted up.
It was the fall of the angels that kept not their first
estate, ero similis altissimo. It was the fall of man :
' Behold, man is become like one of us, knbwing good
and evil.'
Some think this part of the text meant of Nebuchad
nezzar, the proud king, whose heart was so big swollen
with his great victories, that in the ruff of self-opinion »
he ascribed all to himself, and therefore was turned
to graze, as in the story of Daniel's prophecy we
read. Remember the fearful quarrel of Christ with Caper
naum: Luke x. 15, 'And thou Capernaum, which art
exalted to heaven, shalt be thrust down to hell.' It

Ver. 4.]

MARBURY ON HABAKKUK.

87

is one of the works of the preaching of the gospel ; I
may call it one of the miracles of the power of our
ministry. ' Every mountain and hill shall be brought
low,' Luke iii. 5. Chrysostom, Elatos et superbos nomine
morttis denundat, he calls the proud by the name of a
mountain ; the early and the later rain that faileth on
them doth slip off and fall into the under valleys, and
the valleys (as the psalmist saith) do abound with
corn. The power of the word extendeth to the humi
hation of many that are lifted up ; for it revealeth unto
us Christ, without whom we can do nothing, without
whom no man cometh to the Father. And this leaves
us nothing to lift us up.
I have spoken of this sin out of the former chapter,
where the Chaldeans, proud of their victories, do re
joice, and ascribe the glory thereof to themselves.
And from the mouth of an heathen man,* Artabanus,
the uncle of king Xerxes, I take it, Gaudet Deus emi-
nentissma quaque deprimere ; his reason, Quia Deus
neminem alium quam seipsum sinit magnifi.ee de se
sentire. Yea, sometimes we find, when God doth owe
a man a shrewd turn, he will lift him up himself, that
he may throw him down; as David complaineth,
' Thou hast lifted me up, and cast me down.' But
the lifting up here understood, is the pride of heart
which maketh men to esteem of themselves above all
that is in them. Such are their own parasites ; and
the wise man saith, ' There is more hope of a fool
than one of these.'
In this argument, I went so far in the former
chapter, as to teach you two things :
1. To decUne this as a disease.
2. To embrace the remedies against it.
Eight reasons I give against it to persuade declin
ing of it. :
1. It trespasseth primum et magnum mandatum
legis, the first and great commandment of the law, &c.
2. Connumerat nos filiis Sathance, patri filiorum

3. Exterminat charitatem; voluntas dominium ex-
ercet. 4. Subjicit nos oppositioni divince ;" Deus resistit
superbis. 5. Tollit a nobis talentum dum nostra quozrimus.
6. Male nos decet, poor and proud.
7. Nullum vitium Sathance magis placet.
8. Superbus ingratus, and so omniajdixeris.'
The remedies: 1. Serious consideration of ours elves.
* Herodot. Polymnia.

2. Studious searching in the word of God.
3. Putting ourselves often in the sight of God.
4. Frequent casting up the favours of God to us.
5. Earnest and devout prayer.
This is a sly and cunning insinuation of Satan to
lift us up in our own opinion ; there is a tang of our
hereditary corruption that runs in the same channel
with our blood. We are all apt enough to value our
selves above the lone price. Few of the mind of
Agur, the Son of Jakeh, ' I am more brutish than any
man.' Few of the mind of St Paul, ' Of whom I am
chief.' It is a great victory that a man hath gotten
of himself if he be once able to keep himself under ;
for whether we do increase in outward goods or
spiritual graces, we shall have much ado to avoid this
sin. 2. The censure, Non est recta anima ejus. This
physician doth search the disease to the bottom, he
finds where the fault is ; the soul is naught, the in
ward man is corrupt. ' And if the light that is in us
be darkness, how great is that darkness !' It is the
Searcher of hearts and reins that findeth this fault;
who but he can examine and try the inward man ?
We see what body, what complexion, what stature
man hath ; we may see what honours he attaineth in
the world ; how he increaseth goods ; what delights
a man useth for recreation ; we cannot see what souls
men have, rectas an obliquas. But if we see and
observe men proud and lifted up high in their own
opinion, we see there is cause of fear, that they have
not rectas animas, right souls. And though the judg
ment of our brethren belong not to us, yet let us judge
ourselves by this ; for if we do find in ourselves an
elevation above our pitch, that either the opinion of
our wisdom and strength, or riches, or honours, or
friends do swell us, it is a certain symptom of a dis
eased soul.
Reason 1. Because this lifting up doth dislodge God
from the soul. He will not dwell with a proud man, he
hath so declared himself: Isa. Ivii. 15, 'For thus
saith the high and lofty One that inhabiteth eternity,
whose name is Holy ; I dwell in the high and holy
place, with him also that is of a contrite and humble
spirit, to revive the spirit of the humble, to revive the
spirit of the contrite ones.'
Now, as Augustine saith, Vita corporis anima, vita
anima Deus. If he say to our soul, ' I have no de
light in thee ;' we may complain, in pace mea amari-
tudo, our soul is sick even to the death. 175

88

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Reason 2. Because this pride of life which lifteth us
up, is not able to keep us up ; for the elevation of
our souls is like the violent casting up of an heavy
body into the air, which will fall down again with its
own weight ; it is a man's own lust that draweth,
and driveth, and forceth him up, James i. 14. And
if Satan do put his help to it to lift us up, he will be
the first that will put hand to the casting of us down
again. When he had lifted up Christ to the pinnacle
of the temple, the next temptation was, ' Cast thyself
down.' Reason 3. Because this pride of life filleth the soul
so full of itself, that there is no room for the spiritual
graces of God to dwell there. Christ lodged in a stable,
quia non erat locus in diversorio.
Reason 4. Because, as the eating of some things
doth put the mouth out of taste, that it cannot relish
wholesome food, so the pleasing of the soul's palate
with the luscious sweetness of temporal vanities, doth
make the soul out of taste with the bread of life, that
wholesome diet which should keep our souls in health.
Use. Let us make profit of this doctrine.
1. Let it be the main and chief care and study and
endeavour of our whole life to get and keep animam
rectam, an upright soul. To keep your accounts
straight, to keep your estate upright, to keep your body
in health by a regular observation thereof, to keep
your interest in the love of your friends, all these be
lawful cares of Hfe, and this is an incumbent duty
which obligeth and engageth all men ; but let not these
cares swallow us up, and devour our whole life. These
things perish in the very using of them. The soul of
every man, that is, the man, if that be not kept up
right, ' What profit will it be to a man to win all the
world, and lose the soul ?' In the last day an upright
soul will be able to stand it out before the judgment-seat,
when they that have kept all things upright but their
souls, shall see that none but upright souls are happy.
Use 2. Let us, therefore, not stand wishing, I
would I had such a soul ; as Balaam, I would I might
die the death of the righteous ; but let us study and
use the means to get such a soul. These are,
1. The word ; for in that the Spirit speaketk- Tfa#e "'
is a sound of the voice that cometh to the ear, that is
not enough ; there is the Spirit speaking to the soul ;
that is the sermon, the Spirit of God is the preacher,
the souls of men are the audience. So the psalmist,
' I wait for the Lord, my soul doth wait, and in his
word do I hope.'
176

2. The sacrament of the Lord's supper ; for that is
spiritual meat and drink, the pabulum anima, it is
both meat and medicine, worthily received; it is
' Emmanuel, God with us.'
I may say to you, my brethren, as Christ said to
the woman of Samaria, John iv. 10, ' If you knew
the gift of God,' and understood what grace is offered
you in the word and sacrament, and how beneficial
they are, how nourishing, how cordial to the inward
man, you would not come to the word when your
leisure served, but .you would put by all businesses,
and make them attend that service ; you would not
receive the sacrament once a year, if so much, but
your word would be desiderio desideravi comedere hoc
pascha. I only say with Christ, ' If you know these
things, happy are ye if ye do them.'
3. Confession to God is another good means ; keep
the soul upright, we say, even reckonings make long
friends. There is a threefold confession :
(1.) Confessiofraudis: quid omisi?
(2.) Confessio facti : quid fed ?
(3.) Confessio laudis : quid retribuam f
Here is work enough to take up the whole life of
man, and this keeps our account with God even.
4. I must never leave out prayer ; that must make
one in all the exercises of Christian life : ' pray con
tinually.' And let our petitions be that God would
give us wisdornjrom above to direct us in the ordering
of our souls, so as we niaj^ever keep them upright,
for it is not in man to order his ways, much less to
govern his own soul. Let us th^efore pray to him
who challengeth interest in all souIs.'Wlo is called
' the Father of spirits,' and who saith, AJf^&^j^are
mine. "^ _,
We have a good encouragement from St James :
chap. i. 5. ' If any of you want wisdom, let him ask of /
God, who giveth to all men liberally.' And Christ hath /
promised that whatsoever ye shaU ask the Father jj;
his name, he will do_,
5- I<; willJigplPii^w-sumra liTtggri.y, to have
ir conversation, of our calling, of our recre-
"k tions, of our time, of our means.
(1.) That we keep good company, which may not
corrupt our manners, either consilio or exemplo by
counsel or example. '
(2.) That we live in a lawful calling, that we may
have the testimony of a good conscience, that the
means of our maintenance are honest and lawful and

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that we do not spend the wages of unrighteousness,
that defileth the soul with an indelible pollution, all
your prayers and alms will not purge you.
(3.) That your recreations be both lawful and
moderate, such as may make you fit for the service of
God, not such as may make you suspend the time
wherein God should be served, not such as may provoke
you to impatience or to blasphemy, and abusing the
name of God.
(4.) That your time be spent by weight and measure,
as those that are to be accountants to God for it.
(5.) That our means that we enjoy in this life be
so gained and managed that they may seem as faculties
of well-doing, and may by no means stoop the soul to
any departure from God for love of them or by abuse
of them. Use 3. Let us learn humility ; decline pride, for that
doth corrupt the soul. To such God giveth grace.
He that is humillimus* should be humillimus. But
the just shaU live by faith. This is the second part
of the antithesis, that contains in it the whole sum of
the gospel. There be three words in it that carry the
contents thereof :
1, Righteousness ; 2, faith; 3, life.
Righteousness and faith are the way of life ; they
are two special pieces of that spiritual armour which
the apostle doth advise aU the children of God to use
against their enemies, Eph. vi. 14, 'the breastplate of
righteousness,' and ' the shield of faith.'
1. Of righteousness. This is that virtue which
denominateth a man just and righteous, and it is a
virtue which doth give suum cuique ; to God in the
obedience of the first table of the law ; to man in the
obedience of the, second table.
This is given, 1, legally ; 2, evangelically.
For the first, which is legal righteousness, it is the
fulfiUing of the whole law, in every part of it, by the
whole man, in body and soul, the whole time of his
life ; and Adam, who was created in the image of God,
was clothed with this righteousness, as the apostle
saith, created in the image of God, and in righteous
ness and true holiness. And this righteousness was
lost by Adam's fall, and was never found in any man
since but in the man Jesus Christ, who is called
o Sixaiog, ' that just one,' Acts xxii. 14. And of him
it is said, Isa. lix. 17, that he ' put on righteousness
as a breastplate.' And this righteousness the saints
in glory have ; so the apostle calleth them, Heb. xii. 23,
* Qu. ' excelcissimus ' ? — Ed.

' the spirits of just men made perfect.' But on earth,
Rom. iii. 10, ' there is none righteous, no, not one.'
The church of Rome doth directly contradict the
Spirit of God speaking in Scripture concerning this
righteousness, for the council of Trent * hath set it
down for a canon : Siquis dixerit Dei pracepta, homini
justificato et sub gratia constituto, esse ad observandum
impossibilia, anathema sit.
Let me then clear the church tenet concerning this
point, that legal righteousness is altogether impossible
to man in the present state of desertion from our
creation. Our argument is this : whosoever sinneth,
breaketh the law of God ; but every one that liveth
sinneth ; ergo, every one that sinneth breaketh the
law. The first proposition is proved by the definition of
sin given by the apostle, oyiapr/a is avofiia, 1 John
iii. 4. But every man that liveth sinneth. St James
will make that good : In multis offendimus omnes, ' in
many things we offend all.'
The conclusion followeth, ergo omnis pravaricatur
legem. Andradius answereth with a distinction to the minor,
Every man sinneth. Sins are of two sorts :
1. Mortal ; so every man sinneth not ; for he that
is born of God sinneth not, nor can sin.
2. Venial ; so every man sinneth ; but this kind of
sinning, saith he, doth not break the law of God, be
cause they deserve not the wrath of God and con
demnation. Lyndanus, Levicida vitiola lapsuum quoti-
dianorum aspergines et navuli sunt, qui per se non macu-
lant et contaminant, sed quasi pulvisculo leviter asper-
gunt vitam humanam.
Yet as light as they make of this pollution, it is no
way to be purged but by the blood of Christ ; and
Christ is answerable to the Father, and to the justice of
his law, even for the least of these. Therefore the
prophet saith, ' God hath laid upon him the iniquity of
us all,' and all our sins meet in him. This cannot but
include venial sins, for the elect have no mortal sins.
Yet our tenet is, that all, even the least obliquity of
thought, primi motus ad peccata sunt peccata, the first
motions to sin are sins, and directly against the tenth
commandment ; and he that breaketh the least of the
ten is guilty of all, for he breaketh the law.
So then the veniality of sin is not in the nature and
merit of sin, but in the favour of God by Christ, he

* Sess. 6. Can. 18.

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90

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suffering and satisfying for it, and we by faith applying
this to ourselves, and it will follow ; for in its own
nature every sin is mortal, deserving death. And the
just are not said to be blessed because they have no
sin, but because their iniquities are forgiven and their
sin is covered, and because God imputeth not their
sin to them, as some are quit by proclamation, because
no evidence is given in against them.
2. We must then fly to evangelical righteousness,
which hath two parts.
The one is called the righteousness of faith, the other
of a good conscience, Rom. x. 6. ' Pray for us ; for
we trust we have a good conscience in all things, willing
to live honestly,' Heb. xiii. 18.
1. The righteousness of faith. This is Christ's
righteousness by faith received of us, by grace im
puted to us, as the apostle saith, ' Christ is the end of
the law for righteousness to every one that believeth,'
Rom. x. 4. The end of the law is to save those that
fulfil it. This, by reason of the body of sin that we
do bear about us, none of us can perform ; but Christ
hath fulfilled the law for us, and his obedience is by
the favour of God imputed to us, and by our faith
applied, and we justified and saved thereby. For what
the law exacteth of us is accepted for us, as if we in
our own persons had done it, because we believe it
, done by Christ for us.
2. The righteousness of a good conscience. This is
a work of the Holy Ghost in us, by which we do ap
prove ourselves to God and man, and by our endeavour
to do that which the law commandeth ; and such a
righteous person David describeth, Ps. cxix. 3, 'Surely
he doth no iniquity, but walketh in the way of God.'
Object. If any man object, then is he no trans
gressor of the law, because he doth none iniquity ;
then is his obedience full, because he walketh in the
way of the Lord.
Sol: St Paul doth answer for himself, and therein
for all the elect of God, and sheweth wherein his
innocency consisteth, and saith, Rom. vii. 15-22, 'For
that which I do I allow not ; for what I would do, that
I do not ; but what I hate, that do I. If then I do
that which I would not, I consent unto the law that it
is good. Now then it is no more I that do it, but sin
that dwelleth in me. I delight in the law of God in
the inward man.'
Here yvadi eeavrm, know, if thou be an elect child of
God, thou consistest of a double man so long as thou
livest here on earth.
178

1. There is in thee an outward man, the unregene
rate part of thee.
2. There is an inward man, that is, the regenerate
part ; for we must know and confess that we are not
capable in this life of a total and full regeneration,
which is an utter abolition of the body of sin.
There is corpus peccati, the body of sin ; there is
lex membrorum, a law of the members ; there is con
cupiscence, which doth carry us into the evil which
we know in our understandings to be against the law
of God, and our conscience trembleth at it. This is
an inward man, which in Peter is called zgwrrrbg rr^g
zagdlag av&gwnrog, 1 Peter iii. 4. So that the inward
man which keepeth the law is the understanding and
conscience, and the outward man that breaketh the
law is the will and the appetite, and the instruments
thereof in the act of sin. So then I shall now de-
scribeio you whom the prophet here meaneth by the
just man, even him who in his understanding appre-
hendeth the good and perfect will of God, and maketh
conscience of obeying it according to the measure of
grace given to him, for this is an evangelical right
eousness. The use of it is great, for the prophet saith of Christ
Jesus, that ' he put on righteousness as a breastplate,'
Isa. lix. 17. He that came to loose the works of Satan,
and therefore to bid him battle, did not come into this
life, which is militia super terrain, a warfare upon earth,
unarmed ; he is the general of God's forces against the
kingdom of darkness, against the prince that ruleth in
the air, against the god of this world, against princi
palities and powers ; and no sooner was he baptized,
and began to appear to his employment, but the Spirit
led him into the field to a duel with Satan for forty
days together, where this breastplate of proof was a
sufficient wall about his vital parts, and did preserve
him against Satan's fury and force. And we that are
his soldiers, who must ambulare sicut ills, walk as he,
we are taught by the apostle both to get and put on
this righteousness as a breastplate.
The benefits that this righteousness doth bring with
it are many.
1. It is a proof against temptations ; for howsoever
our affections do receive some titillations from the out
ward senses to affect them with evil, our understand
ing, Hke Goshen, will always see the sun, although
the rest of our Egypt be benighted. Howsoever our
will may be corrupted for a time, our conscience will
continue zealous of good works. In our minds we

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91

shall serve the law of God, and this will keep our
heads always above water, that though we be put to
it to strive and labour hard for life in the deep waters
both of temptations and afflictions, yet through many
dangers and painful stragglings, we shall at length
recover the shore.
The distressed conscience troubled with the terror
of sin, though it cannot escape Satan's sifting and
buffeting and wounding, yet can it not fall into final
despair, because this righteousness cannot be lost.
2. This maketh our calling and election sure ; for,
if we be truly regenerate, we shall be saved certainly,
and this righteousness is a fuU assurance of our rege
neration, as the apostle saith, 1 John ii. 29, ' Ye
know that every one which doth righteousness is born
of him,' so that righteousness is the earnest of our
salvation. It is salus in semine, salvation in the seed
here ; it is salus in messe, in the harvest, hereafter ;
for St James saith, James iii. 18, ' The fruit of right
eousness is sown in peace ;' for where righteousness is
once rooted, there is peace and assurance both of
grace and glory.
3. This righteousness doth honour God in this
world, for when men live in the conscience of their
ways and in the holy fear of God, abstaining from
evil aU they can, doing all the good they can, rather
suffering and forgiving than doing and revenging in
juries, striving to bear themselves uprightly before
God and men, our Saviour saith, ' Others seeing their
good works will glorify their Father that is in hea
ven.' 4. This righteousness is the only witness of our
sincerity in the love and service of our God, for let
no unrighteous man say he loveth God or serveth God.
The proud, the covetous, the wanton, the breaker of
the Sabbath, the drunkard, let them come to church,
and hear and receive the sacrament now and then; let
them not deceive themselves : without this righteous
ness no man shall please God, neither shall the church
esteem such as members of the body of Christ, for we
are taught that no adulterers, fornicators, covetous
persons, &c, shall inherit the kingdom of heaven :
1 Peter iii. 15, 16, ' But sanctify the Lord God in
your hearts : and be ready always to give an answer
to every man that asketh you a reason of the hope
that is in you with meekness and fear : having a good
conscience ; that, whereas they speak evil of you, as
of evil-doers, they may be ashamed that falsely accuse
your good conversation in Christ.' Let men hunt for

fame and reputation in the way of honour and high
place, in the way of great dependence or of riches ; if
they be ungodly and want this righteousness, they
want the salt that should pickle them to keep. The-
just shall be in everlasting remembrance ; their candle-
doth not go out by night ; their name shall be like to
precious unguent. But let the ungodly do what they
can, ' the name of the wicked shall rot.'
5. This righteousness upon a deathbed will comfort,
when neither meat nor medicine will down with us ;
for there follows after righteousness a gracious train,.
a comfortable sequence: Rom. xiv. 17, 'The kingdom
of God is righteousness and peace, and joy in the-
Holy Ghost;' Ps. xxxvii. 37, ' Mark the upright man,.
and observe the just, for the end of that man is peace.'
What a joy of heart was it to Hezekiah ! Isa,
xxxviii. 3 ; he did not say, I have reigned a king over
thine inheritance so many years, I have gotten so
much riches and treasure, I have subdued so many
enemies, but, ' Remember, Lord, I beseech thee now,
how I have walked before thee in truth, and with a
perfect heart,' &c.
Thus, having learnt what this righteousness is, and
having surveyed the benefits that attend it, let us take
a few necessary cautions to order and regulate both
our judgment and our life :
1. Let us not take that for righteousness which is
no such matter, for all that glittereth is not gold ;
Satan hath good skill in varnishing, and gilding, and
painting, to make things that are not seem as though
they were. I do not think but tbe pharisees thought
themselves just men, and that opinion was held of
them abroad, and that Christ seemed a strange preacher,
that told the people, ' Except your righteousness ex
ceed the righteousness ofthe scribes and pharisees, ' &c,
for St Paul, Acts xxvi. 5, doth call their sect axgiPeora-
rrjv aigiaiv. We must exceed that, or else no salva
tion ; yet if that righteousness, which consisted»in great
chastisement of the flesh, in great austerity of life,.
in so many real acts of devotion, would not serve,.
beloved, that cheap and soft and tender religion^
that eats and drinks of the best, and wears soft gar
ments, and lies easily, and consisteth only in hearing-
much and knowing something, and talking of good!
things, and an outward formal representation of good
ness, will never pass for righteousness before God.
This doth not come near the righteousness of the-
scribes and pharisees. Their doctors were never out
of Moses's chair ; they were faithful and painful in
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[Chap. II.

teaching the law. Alas, many of our labourers loiter.
Their auditors were frequent and attentive ; when they
knew of the sitting of their rabbis, they would tell one
another, and call one another to it, as Jerome saith,
saying, Oi <si<poi bivTtgGxii, the .wise repeat ; and they
would hasten thither. They compass sea and land to
make proselytes to their sect ; we by our evil conver
sation lose many from our congregations.
It is the complaint of them of the separation, that
our evil life is one great cause of their forsaking of
us ; and though that do not excuse them, yet it doth
accuse us, and we cannot plead not guilty to that
indictment. They gave God a quarter of their life in prayer.
Let every man's own conscience speak within him how
far he outgoeth them in this. They read, they studied,
they repeated, they carried about them always some
part of the law, and were expert in the understanding
of it. And do not pamphlets of news, vain poems,
and such Hke froth of human brains, devour much of
the time the holy Bible should have bestowed upon
it? Beloved, the righteousness that should be in us, to
fill us with true love of God and our neighbour, is
wanting in most, it is imperfect in the best, in too
many it is but seeming. In religion, zeal is gone ;
some false fires there are yet in the church, that boast
themselves to be zeal, and are good for nothing but to
find faults and pick quarrels ; true devotion, which
had use to shew itself in all outward holiness and
reverence, is so retired, that many are more homely
at church, in presence of God and the holy congrega
tion, than they dare to be in the private houses of
many that are here present. Our heads are grown so
tender, that even boys must be covered at church ; in
prayer, our knees are too stiff to bend ; we grow
drowsy in hearing ; the very face of religion hath lost
the complexion that it had, when knowledge was yet
but coming out, as if we would revive that Romish
fancy, that ignorance is the mother of devotion. In
civil conversation, how is righteousness turned into a
cry ! The words once past of our forefathers, though
ignorant, were faster ties than bonds, recognisances,
statutes, oaths, now are. It was once the imputation
of one nation, as Tully chargeth the Greeks, Da mihi
manuum testimonium. It was once Rome's shame,
Omnia Roma venalia : templa, sacerdotes, altaria. It
was once the Grecian's infamy, Titus i. 12,
K(>y,Tii alt •tyivtvu.l xecKa Sttgin, yaffritns a.^ya.i.
180

There have been many national sins which one
country hath upbraided another withal.
But how is it that, since the light of the gospel in
our land, we have made prize of the sins of all nations,
and made them free denizens amongst us ? Schism
in the church, corruption of justice, bribes, gluttony,
drunkenness, contention, pride, outlandish manners,
oppression ; that Tyrus and Sidon will appear more
innocent than Chorazin and Bethsaida ; and Sodom
and Gomorrah -are like to make a better reckoning in
the day of audit than Capernaum.
Therefore try your ways, and make your paths even
and straight, before he come qui justitias judicabit.
If your righteousness be not right, the light that is in
thee is darkness ; and then quanta tenebra ! how
great is that darkness !
2. When you have examined your righteousness,
and find it to be a sincere reddition of due to God and
man, take heed that you trust not in it.
When Jacob came to a new covenant with Laban
for wages, he said to him, Do this, Gen. xxx. 33, ' So
shall my righteousness answer for me in time to come,
for my hire before thy face.' Our upright dealing
with men may justify us to the face of man, but our
righteousness in the court of heaven is a poor plea ;
let no man retain it for an advocate to answer there
for him, it will be speechless in that presence.
So much of it as is ours is foul, and immerent, de
serving no favour at the hand of God.
We have two things to do :
(1.) A debt to pay to God.
(2.) A kingdom to be purchased in heaven.
We are broken for the debt ; our righteousness
cometh nothing near the clearing of the debt ; and
can we hope of doing anything toward the purchase ?
Nature itself cannot wish them more unhappy than
they are that trust in their own righteousness ; for
the reed they lean upon will first wound them, and
then break under them.
3. Yet let it go for a caution too ; do not so under
value thy righteousness as to think there is neither
need nor use of it, because it meriteth nothing at the
hands of God ; for God is gracious to accept from us
that which deserveth no such good liking from him.
Thus he accepted the humiliation of Ahab, and he
rewarded it ; thus he accepted the repentance of Nine
veh; and the thief upon the cross that confessed
Christ, and shortly after died, received a promise to
be with Christ in paradise. John vi. 87, Christ

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speaketh comfortably, ' Him that cometh to me, I will
in no wise cast out.'
Righteousness is the way to him. This is the song
and jubilation of the church : Isa. xxvi. 1,2,' We
have a strong city : salvation will God appoint for
walls and bulwarks. Open ye the gates, that the
righteous nation which keepeth the truth may enter
in.' For God keepeth a book of remembrance, such as
Malachi saith, chap. in. 16, 'A book of remembrance
was written before him for them that feared the Lord,
and that thought upon his name ;' for, Ps. lviii. 11,
' The Lord loveth the righteous ; _and verily there is
a reward for the righteous.'
Yea, beloved, I dare go so far, and I am sure that
I tread on ground that wiU carry me through ; it is
not faith, it is sin, it is presumption, to trust in the
righteousness of Jesus Christ only, without a care and
conscience, and practice of righteousness in ourselves.
For Christ redeemeth us, not to idleness, but to work
out our salvation ; we are delivered from the hands of
our enemies, ut serviamus ei, that we might serve him.
Redemption doth not destroy, but renew our creation ;
and 'we were created to good works,' and we are
called to holiness.
Let no man think that Christ needeth the help of
our righteousness to satisfy his Father ; but we do
need our righteousness to declare our faith in Christ,
and to make application of the righteousness of God
to ourselves.
Though the full strength of Scripture be bent against
merit of righteousness, there is no ground there for
idleness to stand upon ; we must not cast all upon
Christ, and make him who came to redeem us from
the punishment of our evil works a redeemer of us
from the necessity of good works.
Our very union with him is enough to necessitate
operative righteousness ; for he saith, ' My Father
worketh as yet, et ego operor, and I work ;' and it is
his word, ' Thus must we fulfil all righteousness.'
Therefore, that Christ may see he paid the debt for
such as would have paid it if they could, and did their
best to pay all, let us not neglect our own righteous
ness in our quest of salvation, but being only by Jesus
Christ delivered from the hands of our enemies, let us
serve him in righteousness and holiness before him all
the days of our life.
4. Let it go also for a caution, that seeing the
necessity of righteousness, we do look well to the in

tegrity thereof ; as the apostle admonisheth us in his
testimony of the Corinthians, 1 Cor. i. 5, 7, ' That in
everything ye are enriched by him, so that ye come
behind in no gift.'
It is noted of the saints of God in glory, that they
do wear long white robes ; these be the garments of
righteousness. There is our sicut in calo, we must
not wear our righteousness like a short garment ; it
must be entire, covering the whole body to the foot ;
that is the integrity of the whole man. For whoso
ever maketh conscience of his righteousness in some
things, and not in all, is but a hypocrite ; that man
makes conscience of nothing at all. That professor
that for his profit will do anything contrary to the
revealed will of God, or if for pleasure, or for revenge,
he will go out of the way of God's law, that man's
righteousness is but vain ; for St James saith, chap.
ii. 10, ' Whosoever shall keep the whole law, and yet
faileth in one point, is guilty of all.' Sin is like leaven,
a Httle of it soureth the whole lump of righteousness.
5. Knowing the necessity of this righteousness, and
tbe continual use of it, and that our whole life is a
perpetual warfare here on earth, we must know that
this righteousness must never be put off or laid aside
all our lifejong ; it must not be worn in our colours
ad pompom, but in our armour ad pugnam, to the
fight. This righteousness is not for show, but for
service. There be some temptations that take their aim at
us, and come forth to assault us ; there be others that
are shot at random, and yet may bit us. As he that
killed Ahab directed not his aim at him, so a man
sometime by occasion faileth into temptation. If a
man at those times have not his righteousness to seek,
but that he wear it as a breastplate, it may preserve
him. Had David received two such mortal wounds in
the body of his religion, and fear of God, if he had
kept on his righteousness ? Uriah's wife was not more
naked. These be Satan's advantages for keeping watch, as
he doth ; no sooner are we disarmed, but fulmina
mittit. But as Elihu told Job, Job. xxxiii. 23, 24,
' If there be a messenger with him, an interpreter, one
among a thousand, to shew unto man his uprightness ;
then he is gracious unto him, and saith, DeUver him
from going down into the pit ; I have found a ransom.'
That is then the use of our ministry, to be as Noah
was to the world, pracones justitia, preachers of right
eousness, to shew men which way they shall walk up-
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rightly. He that is fit for this service must have the
warrant of a minister, a messenger, and he must have
the learning of an interpreter; and such a man is a
rare man, one of a thousand ; and his lecture is, discite
justitiam moniti. Lose no time from it, for only
righteousness hath the blessing of this promise, Justus
€_. fide vivit, the just doth live hy his faith. See what
rate you will Bet upon life, so much it concerneth you
to be righteous.
2. Faith. When the apostle doth come to this point
.concerning faith, Eph. vi. 19, he saith, Im' nraei, 'Above
dll ihings, take the shield of faith.' As Solomon saith,
¦*___eep thy heart above all keeping,' for indeed there is
mo doctrine so necessary to salvation as the doctrine of
faith. You remember in the Acts of the Apostles, chap.
xix. 8, when St Paul came to Ephesus, and continued
there three months, both disputing and persuading
the things that concern the kingdom of God, but after
many oppositions, yet he abode there two years.
His preaching had so put the gods of the heathen out
of countenance, and had so advanced the glory of the
true God, that Demetrius, a silversmith, which made
silver shrines for Diana, called the workmen of his
trade together, and said, ' Sirs, ye know that by this
craft we have our wealth;' and, ' So that our craft is
in danger to be set at nought.' And presently upon
it there was a great cry, Magna Diana, ' Great is
Diana.' Beloved, look well about you, and you shall see that
by faith we have our welfare, we get our being by it,
both here and in heaven ; therefore let us join in tho
¦cry, to cry up faith, Magna est fides Christianorum,
great is the faith of Christians.
1. Great is the good that it is.
2. Great is the good that it does.
1. In that it is.
Faith is a certain persuasion "wrought in the heart
of man of the truth of all God's promises, and a con
fident application of them is made to the believer,
both which are wrought in the believer by the Spirit
of God.
,(1.) So it is great in respect of the Author of it in
us ; for it is not uvrbtpuTov, growing of itself. This is
a seed which the Lord hath sown, a plant which
God's own right hand hath planted; for faith is the
gift of God.
(2.) Great is the object, for it aimeth at the promises
of God, which are yea and amen.
182

(3.) Great in the extent; for it spreadeth to all the
promises of God, and all the benefits that do arise to
us from him, as wisdom, righteousness, sanctification,
redemption, salvation.
(4.) Great in the operation ; because it layeth hand
upon all those, and challengeth a right to them, saying,
Hac mea sunt, these are mine.
(5.) We may add also this to the excellency of faith,
that it is a mother grace, the root of all other graces ;
for from faith they do derive themselves.
[1.] Repentance; for 'by faith God purifieth the
heart,' Acts xv. 9.
[2.] Love ; for ' faith worketh by love.'
[3.] Fear ; that fear which is ' the beginning of
wisdom.' For if we do not believe the truth of God's
word, and promises, and comminations, we would not
so much stand in awe of God, or fear and distrust our
selves. [4.] Obedient ; for knowing that we have no sub
sistence in the favour of God but by Christ, that
swayeth all our observance that way, and biddeth us
hear him : Heb. xi. 6, ¦ And without faith it is impos
sible to please God.'
2. For that it doth it is great.
(1.) No grace of God in us doth more honour to God
than our faith doth, for none but the believer doth con
fess God aright ; for as the apostle saith, 1 John v. 10,
' He that believeth not God, hath made God a liar.'
Make that breach in the holy chain or knot of God's
attributes, and aU fail, for truth is the girdle of them
all ; so make him a liar, and make him unwise, im
potent, cruel, profane, all evil. Abraham, ' strength
ened in the faith, gave glory to God,' Rom. iv. 10.
(2.) No grace to us more profitable ; for it is not
said of any of all the other virtues and graces that we
do live by any, by all of them, but only by faith, be
cause faith doth unite us with Christ, in whom we are
knit to God ; for ' all fulness dwelleth in him,' and
' of his fulness we receive grace and grace,' John i. 16.
And by faith only Christ dwelleth in our hearts, Eph.
iii. 17. By faith we are reconciled to God in Christ:
' Whom God hath set forth to be a propitiation through
faith in his blood, to declare his righteousness for the
remission of sins that are past, through the forbearance
of God,' Rom. iii. 25. By faith we are justified : ver.
28, ' Therefore we conclude that a man is justified by
faith, without the deeds of the taw.' By faith we are
sanctified ; for God doth ' purify our hearts by faith,'
Acts xv. 9. By faith we are saved, Eph. ii. 8; for

Ver. 4.]

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95

' by grace ye are saved through faith, and that not of
yourselves, it is the gift of God.' Faith bringeth peace
of conscience in the assurance of all this : Rom. v. 1,
' For being justified by faith, we have peace with God,
through our Lord Jesus Christ.' Ver. 2, by faith 'we
have access to God into the grace wherein we stand,
and rejoice in hope of the glory of God.' Ver. 3, by
faith ' we glory in tribulations, knowing that tribulation
worketh patience ; patience, experience ; experience,
hope : and hope maketh not ashamed ; because the love
of God is shed abroad in our hearts by the Holy Ghost
which is given us.'
And thus the church of the Jews is comforted against
the oppressions of the Chaldeans by faith.
Lastly, faith is commended to us for a shield, by
which we defend ourselves against the fiery darts of
Satan, Eph. vi. 16.
Therefore to make the necessary doctrine of faith
profitable to us, let us consider,
1. How faith may be gotten.
2. How it may be proved.
3. How it may be preserved.
4. How it may be used.
1. How faith may be gotten.
Herein we must needs observe two things : 1, the
author; 2, the means.
1. The author. We must go to him from whom
every good and perfect gift doth proceed, to seek
faith. Here I must admonish you that faith is given with
out seeking at first, for it is a free gift, and if is the
glory of God, ' I am found of them that sought me
not.' Do not think that the gift of faith is acquired,
that is freely given ; but the increase of our faith is
acquired by means. I prove it thus :
The Spirit of God is given in the womb, it is given
to infants, therefore faith is also given ; for the Spirit
is never unfruitful, and faith is one of the fruits of the
Spirit : ' And the apostles said unto the Lord, Increase
our faith.' The grace of God, which moveth in the
generation of them that fear the Lord, is the seed of
aU virtues ; and first of faith, the mother virtue, which
issueth all the rest, that is given early. And the gift
of faith doth so lie hid in the elect of. God, that them
selves know not of it till God be pleased, not to put
his Son into them, but to reveal his Son in them.
This magnifieth the free grace of God, and teacheth
us to say, ' It is so, Father, because thy good pleasure
is such.' And this excludeth all boasting on our

part, seeing we have it of mere and free gift. And it
ascribeth the glory of all to God.
2. The means to get faith. These, as I have said,
do not lay the foundation of faith in us ; that is the free
gift of God ; but these means do advance the building,
they do help to increase our faith.
I will refer you to one place to declare to you the
acquisition of more faith: Acts xvi. 14, 15, 'And a
certain woman named Lydia, a seller of purple, of the
city of Thyatira, which worshipped God, heard us, whose
heart God opened, that she attended unto the things
that were spoken of Paul. And when she was bap
tized, and her household, she besought us, saying, If
ye have judged me faithful to the Lord,' &c.
Observe the whole passage :
1. Here was a woman living in an honest and lawful
vocation ; she was a seller of purple.
2. Here were some beginnings of faith in her, for she
worshipped God.
3. The outward means to increase her faith : she
heard us.
4. The inward means : the Lord opened her heart.
After which followeth :
1. More attention to Paul.
2. Baptism.
3. A desire to be esteemed faithful.
4. Hospitality : she welcomed her teachers.
So that for the increasing of faith she heard the
word ; and the more she beUeved, the more attentively
she heard ; and for confirming of faith she was bap
tized. ' Faith cometh by hearing ; for how shall they
believe on him of whom they have not heard? ' Here
let me admonish you :
1. But when I say by the word with the apostle, I
do understand, and would be understood to speak of
the word, not as it is the voice of a mortal man, nor
as it is a dead letter, but as the Spirit doth speak to
us in the word. For this the apostle biddeth us
' be swift to hear,' it concerns us much ; but that you
may see that faith is not begotten in us by hearing,
hearing doth us no good without faith ; and we must
have a grain of faith to season our hearing, or else
our hearing will add nothing to our faith : Heb. iv. 2,
' The word preached did not profit them, not being
mixed with faith in them that heard it.' So do we
see some at first pour water into a pump to set it
a-work, that it may yield water plenteously ; for faith
poured into our hearing, doth make our hearing bring
forth more faith. 183

96

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[Chap. II.

And so in prayer. Fulgentius saith of faith, Incipit
infundi ut incipiat posci. A man cannot have faith
without asking, neither can he ask it without faith.
2. When I name the word for a means to beget an
increase of faith, I mean the written word, to exclude
all unwritten traditions, and all written legends, which
the tell-tale church of Rome hath coined to gull the
swallowing credulity of the misled ignorants ; that is,
the books of canonical Scriptures of the Old and New
Testament, of which the apostle saith, ' They are able
to make a man wise to salvation, and perfect, throughly
perfect to every good work.'
3. When I name the word a means of faith, I must
mean the word understood by us ; for the eunuch
learns nothing of Isaiah the prophet by reading him
without understanding. And I wonder that ever the
church of Rome could so befool and infatuate the
judgments of men, to believe that either hearing a
form of service, or praying in a strange tongue, could
carry any validity in them, except they did conceive,
or do believe that such hearing and praying have
.power of incantation.
Therefore there is required a translation of the word
into our natural language, or some other that we un
derstand, if we understand not the original.
And herein I must stir you up to a thankful con
sideration of their profitable labours, who have taken
pains to translate the Bible to English for the common
benefit of you all, that you may read the Scriptures,
and exercise yourselves in the study of them, and
examine the doctrines that you hear by them. Blessed
be the Lord God of our fathers, wbo put such a thing
as this into the heart of our king's majesty, to set
this work a-foot, and to see it finished.
Herein also I must commend unto you the easiness
and perspicuity of Scripture ; for if God had not left
the way of salvation open, but had shut it up in such
clouds of obscurity, that we must needs have a guide
to light us the way to the lantern, why would David
have called the word itself ' a lantern to our feet' ?
Therefore let no man be discouraged from his own
private studying of Scriptures, for fear of their hard
ness. It is no better than idleness and shuffling, to
say the Scriptures are too deep for nle, I will not
meddle with them. Christ commandeth, ' Search the
Scriptures' ; is he not antichrist that saith, Do not,
thou shalt not search ?
I say and beHeve that the word only read over by
us or to us, without the help of any comment, or
184

sermon, or exposition of it, is a lantern, and giveth
light to the simple. Much more the word with good
commentaries and written expositions. Much more
the word preached by learned and judicious preachers,
which know how to divide the same aright. Those be
called fellow-labourers with God, angels of God, the
salt of the earth, the light of the world, and even
saviours of men; and because of their labour in the
word, and oversight of the people, honour, double
honour is allowed to them by tbe apostle St Paul.
This point is of great use.
1. To us that are ministers of the word, for it layeth
a necessity upon us, and woe be to us if we preach
not the gospel. I am sure the apostle putteth it
home to Timothy: 2 Tim. iv. 1, 'I charge thee before
God and the Lord Jesus Christ, who shall judge the
quick and dead at his appearing and his kingdom ;
preach the word; be instant in season and out of
season; reprove, rebuke, exhort, with all longsuffering
and doctrines.' God hath given and committed to
us the ministry of the word of faith, by which we
must live ; and if we be not found faithful in the dis
pensation thereof, our souls shall answer for the sins
of the people, which are committed by our negligence,
and for want of our giving warning.
2. To you it is a provocation of you to be swift to
hear, to take heed how you hear, to hear with meek
ness, to hear willingly, to hear attentively, to meditate
in the word that you hear, to search the Scriptures,
to believe the word spoken, to be obedient to the
form of doctrine delivered, not to despise him that
speaketh in our ministry ; it is said of Lydia, that ' she
heard us.'
This was the outward means of her faith. This
had never done good alone ; for ' he that planteth is
nothing, and he that watereth is nothing, but God
that giveth the increase.' He is nothing, saith the
apostle, that planteth; that is, the minister of the
word is nothing.
There were two things much amiss amongst the
Corinthians at that time.
1. One was, they did too much depend upon their
ministers, and ascribe too much to them, wherein he
that sent them had wrong.
2. They were partial in their estimation of their
ministers, some affecting and preferring one, some
another, that it came to a schism.
To remove which double disease in the church, the
apostle telleth them, that the minister is not anything;

Ver. 4.]

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97

his meaning is not to disgrace the ordinance of God,
to defile his own nest, to dishonour his own high
calling, but to bring them to true judgment of it, and
to let them understand that the ministry of men is
outward, that God hath no need of it, he can convert
and establish souls without it.
And further, whatsoever the minister doth, it is by
the suggestion and help and efficacy of the Holy
Ghost. The purpose of the apostle is to withdraw us
from dependence on outward means ; he doth not
seek to discourage the use or to disparage the honour
of them, or to question their necessity, but to shew
that, as planting and watering of a tree are to the bear
ing of fruit, so is our preaching to your good life ;
except God do give the increase, the means in itself
is not anything.
Therefore let us search deeper for the power of
God in the increase of our faith, and we shall find it
a special work of the Holy Ghost ; and so St Paul,
speaking of the spirit of faith, 2 Cor. iv. 31, doth give-
us to understand, that faith is wrought in us by that
Spirit of God which bloweth where he listeth. So
it is said of Lydia, that ' the Lord opened her heart.'
The manner of the operation of this Spirit in the
work of faith, is thus :
1. It worketh upon the supreme part of the soul;
that is, the understanding.
2. Upon the inferior part; that is, the will and
affections. 1. Upon the understanding ; -and there it openeth
to us three things :
(1.) The excellency of our creation.
(2.) The misery of our fall.
(3.) The remedy thereof.
(1.) The excellency of our creation.
For man was made in the image of the Trinity, that
is, in holiness and righteousness ; he had free will to
have continued that happy estate, and he had the tree
of life whereof he might have eaten, and lived for ever
in the state of his creation. It is necessary that we
be instructed in the story of man's creation, that we
may understand the power, wisdom, and goodness of
God shewed in man, who, out of so base a matter,
composed so excellent a frame as this of man's body,
and inspired it with a reasonable soul, endowing it
with heavenly light, and giving to man the lordship
of the works of his hands, leaving it in his own free
will to perpetuate the tenure of his happiness.
This is called man's state of innocency, wherein,

1, His knowledge, 2, his holiness, was full and per
fect. 1. His knowledge was full. (1.) Of God ; (2.) Of
himself ; (3.) Of the creatures.
(1.) Of God; knowing him so far forth as a frail
creature was capable of the knowledge of an infinite
nature ; and therein man was no whit inferior to the
angels of God ; for God created men and angels in
his own image, and this knowledge is the image of
God : so saith the apostle, Col. iii. 10, ' Created in
knowledge, after the image of him which created him.'
(2.) Of himself; for he was then sensible of all that
God had done for him, and I cannot doubt but that
light which God set up in this excellent creature did
shew him the ro yvoitrov of himself, so that he knew the
secret of his own composition, the admirable faculties
of the intellectual and animal part, of the symmetry,
the anatomy, the use of every part of the body, the
end and use of his creation.
(3.) Of the creatures ; for as all the creatures were
brought before him to declare to him his dominion
over them, so for more expressure of his lordship, he
gave to every creature a name ; surely the light of his
understanding penetrating so deep as to the secret
cature of all things sublunary, as also well read in the
great volume of the celestial bodies, and furnished
with all science whereby either the content ofthe mind,
the honour of his high place, being lord of all, or tbe
use of his Hfe, or the glory of his Maker, might be
maintained or procured.
Such was man in the state of innocency in respect
of his knowledge ; and though his fall eclipsed that
light very much, and much of that particular know
ledge which Adam had perished in him, yet sure
that which remained after the fall, which was the stock
wherewith he set up in the world, did give the first
rules, and lay down the grounds of all arts and sciences ;
which being perfected by observation, study, and expe
rience in the long life of the fathers, descended upon
succeeding times, like rivers which gather in some
brooks to mend their stream as they hasten to the
sea, and so improve their strength in current, and dilate
their banks.
Much of this maketh much against man; for in this
excellency of his knowledge, extending itself so to the
creature, no doubt but he knew the angels also, and
knew of their fall. I cannot suppose that so excellent
a creature as man, bearing the image of God that made
him, and of the angels that stood and kept their first
185

38

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[Chap. II.

ostate, could be ignorant, or that God would conceal
from him such an example of weakness in so excellent
a creature, of justice in him. I cannot suppose but
that he knew into what condition the fall of angels had
dejected them, and how fer their sin had corrupted
them ; he could not but know them, hating of, and
hateful to God, and therefore no friend to man.
He might have suspected the forbidden fruit to have
had some poisonous quality, when God said, Qua die
comederis, morte morieris ; but he knew by that full
knowledge that he had of the creatures, that it was
good and wholesome for meat.
But the more we honour God in the perfection of
his creation, the more we dishonour man in the pre
cipitation of his fall. Surely he stumbled not, he fell
not for want of light; he fell in the day, as it will after
follow. But much of this knowledge survived his in
nocency, and no doubt but the angels that fell had,
and have, much more knowledge than men now have.
2. His holiness was also complete ; for that Maker
is not author imperfecti operis, of an imperfect work ;
he did nothing but it was bonum valde, very good.
Surely I doubt not to affirm, that there was as full
and as great perfection of holiness and righteousness
in Adam, in the state of his innocency, as was in Jesus
Christ, for God was well pleased in them both. The
difference was this : Adam was a mere creature, and
his height of honour was the image of his Maker ;
but Christ was man, not united by way of similitude
with the image of God, but by way of personal union
with the nature of tbe Godhead, so that Adam's holi
ness was changeable, but Christ's holiness was not.
This holiness and righteousness consisted in a sincere
purity of the creature within himself, and in a total
conformity to the will of God. The exaltation of God's
favour to him went no higher. So high did it go, Adam
might have kept him so to this day, and for ever, if
he would. The reason of this mutability in the state
of man was, because he was made of earth, which was
made of nothing, and therefore could not participate
of the immutability of God, as it did of his goodness
and holiness.
Considering man thus in his state of innocency, we
shall find that all Adam's posterity was then in him,
and in his person was the whole nature of mankind.
So that the whole nature either stood or fell in him,
and was either in his standing to hold the innocency
of creation, or in his fall to lose the same.
By this light we see the goodness, and love, and
186

wisdom of God in the creation of man, and here is the
ground laid of his justice also ; for there is no neces
sity laid upon man that he must fall ; and being thus
set up, he cannot break but by his own ill husbandry
of the talent of grace that is given to him ; for what
would he have more ? God may say of this vine,
' What could I have done more to it than I did ? He
may be eternally and unchangeably happy if he will.
2. The misery of our fall, and therein,
1. How we may know it.
2. What it is.
1. How we may know it.
It is properly the work of the law to declare to man
how miserable he is. So saith the apostle: Rom.
vii. 7, ' I knew not sin, but by the law ; for I had not
known lust, except the law had said, Non concupisces,
Thou shalt not covet.'
Therefore, to work faith in us, the Spirit of God
doth preach the law to the conscience, and teacheth
us to examine and try our ways by the law, not lite
rally as they of old did, whom Christ reproveth, but
according to tho full scope of the law, which aimeth
not at the boughs and exuberant branches of sin, but
is an axe laid to the root thereof, and telleth us how
miserable we are, declaring,
2. What this misery is, (1.) in the infection; and
(2.) in the wages.
(1.) In the infection. Thus the law declareth us
guilty. [1.] In original sin.
[2. J In sins of omission.
[3. J In sins of evil motion.
[4.] In sins of evil affection.
[5.] In sins of evjl action.
[1.] In original sin. The law declareth Adam a
transgressor, and therein a corrupter, not only of his
own person, but of the whole nature of mankind ; be
cause, having free will to have kept the good estate in
which he was created, by prevarication of the law he
fell from the chief good, and thereby infected and pol
luted his posterity, so that ever since no clean thing
could derive itself from that which is unclean. This
sin hath produced these effects in man ; —
First, The image of God is much blemished in him ;
for, instead of that full knowledge which he had, he
retaineth only some principles, which be called ' the
law of God written in the heart,' which do serve to
make a man without excuse in the day of his judgment,
because he cannot deny but that he knew a Godhead,

Ver. 4.]

MAEBUEY ON HABAKKUK.

and knew good and evil in some measure. Video me-
liora proboque. For ' the invisible things of God, his
eternal power and Godhead, are seen by the creation
of the world,' Rom. i. 19, being considered in his
works. And that law, ' Do as thou wouldest be done
to,' serveth us to distinguish between good and evil in
many things. So though there be* a total privation
of our light, yet is there a dark cloud overshadowing
us. ' For now,' 1 Cor. ii. 14, ' the natural man per-
ceiveth not the things of the Spirit of God, neither can
he know them, because they are spiritually discerned.'
2 Cor. iii. 5, ' Not that we are sufficient of ourselves
to think any thing as of ourselves.'
And from hence it cometh that we mistake our way
often, and that is not always the nearest and best way
that is the fairest and broadest, and most trodden :
Prov. xiv. 12, ' There is a way that seemeth good in
the eyes of men, but the end thereof is death.' Rom.
viu. 7, ' For the wisdom of the flesh is enmity to God,
for it is not subject to the law of God, neither indeed
«an be.'
Secondly, The image of God in the will.
There foUoweth a natural inclination rather to evil
than to good, and men naturally do bestow their wits
rather to project evil than good ; for the mind and
conscience is defiled, Titus i. 15; for there is naturally
& vanity in the understanding, Eph. iv. 17. So it
may be said, Jer. iv. 22, ' They are wise to, do evil,
but to do weU they have no knowledge.'
In the wnl, the image of God is blemished.
For we shall find in ourselves a reluctation against
God ; all the service of God naturally doth bring a
weariness upon us, and nothing doth terrify so much
with fear of difficulty as good works.
This is called original sin, because it runneth in
the same stream with our blood, and we derive it
from our faulty progenitors, which the apostle calleth,
' Heb. xii. 1, ' the sin that hangeth so fast on.' Saint
Paul, Rom. vii. 17, calleth it peccatum habitans in me,
'sin dwelling in me;' corpus peccati. Lex membrorum.
Goncupiscentia. And the whole corruption of man
deriveth itself from this head, so that we are born by
nature children of wrath; for who can draw that which
is clean from that which is unclean ?
Therefore the Spirit of God, working faith in us,
doth set our eyes upon the quarry out of which we
were digged, and pointeth us to this first corruption.
There is great use of this looking back, that we
* Qu. ' be not'?— Ed.

who think ourselves brave creatures, to whom God
hath put so many of our fellow- witnesses into service,
' may know that we are but men,' so it serveth to
humble us under the mighty hand of God. It is
Augustine's saying, Magna pars humilitatis tua, est
notitia tui.
I find it also urged by the prophet Isaiah, chap. li.
1, ' Hearken to me, ye that follow righteousness ; ye
that seek the Lord, look to the rock whence you were
hewn, and to the pit whence ye are digged.'
This, to consider the smaU beginnings of the church ;
for God called Abraham, being one, and from him is
the house of Israel.
I find it urged, to remember our unworthiness, and
to establish the faith of God's free grace : Ezek. xvi.
3, ' Thus saith the Lord unto Jerusalem, Thy birth
and thy nativity is of the land of Canaan ; thy father
was an Amorite, and thy mother was an Hittite,' &c,
to chide the rebellion of Israel, to whom God hath
shewed mercy, being so unworthy. Three good uses of
this point, if these virtues do follow : 1. Humility ;
2. Thankfulness ; 3. Repentance.
This doctrine of original sin hath found some
heretical opposition, though the voice of Scripture and
reason doth speak out loud and clear for it. The
Pelagians long ago denied propagation of sin, and
ascribed all to imitation. The Romanists deny it to
be peccatum mortale, a mortal sin. But the Anabap
tists of our times have revived both the Pelagian and
the popish heresy. For in their last book, printed
1620, they do deny that infants traduce sin from their
parents, and therefore are not born in sin. I only
admonish you, if any such corrupt suggestions shall
obtrude themselves to your judgments, that you waive
them as contrary to the express word of holy Scrip
ture, that you never forget the pit out of which you
were digged.
[2.] Sins of omission.
This is another corruption of nature ; for our origi
nal imperfection doth so incline us to evil, that we
are ready to leave the duties undone which the law of
God requireth to be done.
The Spirit of God working faith in us, doth shew
us that whatsoever holy duty we omit, we transgress
the law, which in every precept doth bind the con
science to obedience, and leaveth them guilty before
God, who do not those things which the law com-
mandeth. Note it, that in the process of the last
judgment it is said, Non pavistis me, non amicivistis
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[Chap. II.

me, non visitastis, ye fed me not, &c. And in the
parabolical example of the rich man and Lazarus, it
is declared that the rich man went to hell for not feed
ing Lazirus. ' Consider this, ye that forget God.'
How often have you neglected pubhc prayers when you
have had no just occasion to detain you ? How often
have you neglected to hear, to come to the sacrament ?
When the table of the Lord hath been prepared for
you, you have turned your back and gone away. To
such the Master of the feast saith, Non sunt digni, et
non gustabunt ccenam meam, they are not worthy, they
shall not taste of my supper. '
God doth offer occasions every moment to praise
him, or to pray to him ; it is part of man's misery
that he is negligent, and taketh not the benefit of
these occasions to serve God. He was adjudged to
utter darkness who hid the talent of his Master in the
ground. ' Take that unprofitable servant and cast
him into utter darkness :' yet was this but a sin of
omission. The law saith, Hoc fac et vives, do this and live ;
and not only they that do contrarium huic, contrary
to this, but they that do not hoc facere, are prevarica
tors of the law. ' To do good, and to distribute, for
get not ;' he doth not fay, forbear to do evil, or omit
not to do good, but forget not : it is a sin to forget our
duty, more to omit it willingly, but most horrible to
do the contrarj'.
[3.] Sins of evil motion.
These are against the tenth commandment, non
concupisces, thou shalt not covet ; for there is a con
ception of sin, a vegetation, and a putting forth. The
conception of sin is the first motion thereof, the first
titillation of the sense, as Galasius, Quamvis non plane
assentiamur desiderio, si tamen nos titillat, suffidt ad
nos reos peragendos.
So Chrysostom, Aliud est concupiscere, aliud velle.
St Bernard doth distinguish our cogitations thus :
1. Sunt cogitationes otiosce, idle thoughts, et ad rem
non pertinentes ; these he calleth lutum simplex, that
is, a thin clay which cleaveth not, yet it coloureth.
2. Sunt cogitationes violenta et fortius adharentes,
violent and faster cleaving thoughts ; these he calleth
lutum viscosum, a viscous clay, stickfast.
3. Sunt cogitationes fatida, filthy thoughts, qua ad
luxuriam, invidiam, avaritiam, _£•_., pertinent, which
belong to luxury, &c. Ccenum immundum, foul mud.
The first of these, cogitationes et motus primi, may
be either in phantasy only, so they defile not ; or in
188

voluntate, in the will ; a little infecting that, so they
break the law.
St Chrysostom, Si concupiscentia non consentit vo
luntas, sola concupiscentia non condemnat, if the will
consenteth not, the concupiscence condemns not.
I dare not embrace his judgment. St Paul found
by the law, and he could find it by no law but this of
the tenth commandment, that concupiscentia est pecca
tum, concupiscence is sin. This is part of the misery
of our fall from God, we cannot think a good thought
of ourselves.[4.] Sins of evil affection.
The Spirit doth detect this further misery, when
the consent of the will, and the bent of desire, doth
affect evil ; in which kind our Saviour, the best inter
preter of the law, doth call anger murder, and un
chaste desires adultery, and desires of our neighbours'
goods theft. These are not only sins in proventu ex
corde, but in corde, as Christ saith, ' out of the heart
cometh murder, adultery, theft.'
[5. J Sins of evil action.
These are evil prevarications, and actual transgres
sions of the law, such as the erecting of another god
against the true God, worshipping of idols, swearing
and blasphemy, breach of the Sabbath in the first
table of the law. Disobedience to authority, murder,
adultery, theft, false witness in the second table. They
that do these things have not God in their ways :
Hac sunt qua polluunt hominem, saith Jesus Christ.
It is a principal work of the Spirit of God in man,
to make him sensible of the pollution of sin. It is a
thing natural to fear punishment, and to decline it ;
but the perfect hatred of sin is in respect of the pollu
tion ; so that if there were no further danger, yet be
cause it fouls my soul and defiles my body I abhor
it. This is an high degree of holiness.
Saint Paul, who had an inward assurance and cer
tain persuasion of the salvation of his soul, as he
declareth, reposita est mihi corona. And he knew
whom he had trusted; yet how doth he complain!
' To will is present with me, but I can do,' &c: ' Of
sinners I am chief.' ' But I am carnal, sold under
sin,' 'wretched man that I am!' Those sorrowful
bewailings of himself, those confessions and deplorings
of his sin, do not proceed from fear of punishment;
he knew that he was past the rod. They proceed
from the horror of the infection of sin. It grieved
him that he was so foul and unclean in the sight of
him that hath so pure eyes.

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101

2. This misery appeareth further in the punishment
of sin, which in the justice of God is He maledicti,
the curse of God, as it is written, Deut. xxvii. 26,
' Cursed is he that confirmeth not all the words of this
law to do them.'
To live under the curse of God containeth all the
crosses and tribulations of this life, outward, in our
bodies, our estates, our liberty, our friends; inward,
in the surges of our own vexations ; in the winds of
temptation without us, and death itself. It containeth
also the second death, pmnam damni, depriving us of
all comfort, and pmnam sensus, possessing us of all
fulness of woe. Two things make weight in this woe.
1. That the Judge hath booked the full evidence
against us. Nothing can be either suppressed or
excused by us ; nothing can be defended.
2. That there is no power in us as of ourselves to
satisfy the justice of God ; so that we are at Saint
Paul's pass, Quis me liber obit? Who shall deUver
me? And herein the law doth us a favour ; for it is our
schoolmaster to bring us to Christ, which is the next
point which the Spirit revealeth.
3. The remedy ; wherein consider,
1. How the law doth shew us the remedy.
2. How the gospel doth declare it.
1. The law is our schoolmaster.
So saith the apostle : Gal. iii. 24, ' Wherefore the
law was our schoolmaster to Christ.' In the school of
God there are three forms :
1. Incipientes, beginners, in the lowest form, for
the most part taught by their fellows. Such were they
before the law, taught by their fellow- creatures, read
ing and learning both the glory of God in the specula
tion of the works of God, and finding the use of their
life in the constant obedience of the creatures to the
ordinance of God.
2. Proficientes, proficients, taught by the usher of
the school, that is, Moses and the prophets.
3. Perfecti, perfect, taught by the chief school
master, that is, Christ.
The law is our usher, and makes us come fit to come
into the uppermost form, and that two ways.
1. By representing Christ in figures and types, in
sacrifices and ceremonies.' This is the ceremonial.
2. By shewing us our misery, that in ourselves there
is nothing but matter and merit of condemnation ; so
the law is a sharp schoolmaster, and doth severely
correct us. And no man cometh to Christ that hath

not lived under the rod of the law, and been truly
humbled in his soul with the consideration of his sins,
in such measure that he despaireth of his salvation in
himself, and findeth himself in his own ways hateful
to God, as Job, ' Therefore I abhor myself.' This
done, 2. The gospel revealeth to us the full remedy of our
misery in Christ, saying, ' Unto you is born a Saviour,
which is Christ the Lord.' Gal. iv. 4, 5, ' God sent
his Son, made of a woman, and made subject to the
law, that he might redeem them that were under the
law, that we might receive the adoption of sons.'
Against our ignorance, Christ is made our wisdom.
Against our guiltiness, he is made our righteousness.
Against the infection of sin, our sanctification.
Against the punishment of sin, our redemption.
The remedy thus sufficient, Christ, God and man, is
a person able to satisfy the law ; and being without
sin, able to recover us the favour of God ; and being
victor of all our enemies, able to open paradise to us.
Thus far in the work of faith, the Spirit of God
worketh upon our understanding ; and there can be no
faith in us except we be rightly informed in these three
things, our excellent creation, our miserable fall, and
the comfortable remedy. (See division, supra, p. 97.)
2. To settle us in the faith, the Spirit of God must
also work upon our will ; that is,
1. In respect of the glorious creation of man, to
move us to three duties :
(1.) Of thanksgiving to God for it.
(2.) Of sorrow for our fall from it.
(3.) Of holy desire again to recover it.
2. In respect of our misery, it moveth us,
(1.) To know it by searching and trying our ways.
(2.) To deplore it with godly sorrow, the effects of
which sorrow are named by the apostle, 2 Cor. vii. 11.
[1.] Carefulness. [2.] Clearing ourselves.
[3.] Indignation. [4.] Fear. [5.J Desire.
[6.] Zeal. [7.] Revenge.
3. In respect of the remedy, it moveth us,
(1.) To know it.
(2.) Hunger and thirst after it.
(3.) To endeavour, both all our time and with all
our strength, to attain it.
(4.) To use all the means to procure it.
And howsoever we find ourselves most miserable in
ourselves, yet must we not so far undervalue as to
think ourselves unworthy of eternal life.
The Jews are charged, Acts vii. 51, that they
189

102

MARBUEY ON HABAKKUK.

[Chap. II.

resisted the Holy Ghost, and would not admit the
gracious suggestions thereof; they would not hear the
voice behind them whispering in their ear a return
from their evil ways. Paul and Barnabas tell them,
Acts xiii. 46, ' It was necessary that the word of God
should first have been spoken to you ; but seeing ye
put it from you, and judge yourselves unworthy of life
everlasting, lo, we turn to the Gentiles.'
Quest. But are we not all unworthy of eternal life ?
Ans. True ; but it is one thing by our evil deeds to
give sentence against ourselves that we are unworthy ;
another thing it is, out of the conscience of sin, to
confess ourselves unworthy. Yet in this confession
and contrition there is hope, that though in ourselves
we be both unworthy and incapable of heavenly life ;
yet having an eye to the remedy of our misery, we
despair not in him, because we hold upon sure and
precious promises, which are precious,
1. In regard of the promiser, whose power and love
doth make him able and willing to perform all good
to us.
2. In regard of the motive that moved God to pro
mise, expressed by the apostle to be his own goodness,
the good pleasure of his will so free.
3. In regard of the fulness of his favour : ' For God,
who is rich in mercy,' Eph. ii. 4, hath promised.
' Abundant in goodness,' Exod. xxxiv. 6.
4. In regard to the extent, gaudium quod erit omni
populo, joy unto all people, Luke ii. 10; for this
brazen serpent is lifted up, that whosoever looketh.
thereon may have help.
What, then, should keep thee from this remedy ?
1. Consider that there is no man in better case than
thou by nature ; for all have sinned, and are deprived
of the glory of God.
2. Consider that this remedy is without thyself. If
it were of thyself, thou hadst cause to distaste it ; but
it is the free offer of God's grace to thee.
3. Consider that the giver of the remedy is the giver
of faith also, by which the remedy is apprehended and
applied ; and if thou do not feel this faith in thyself,
do not judge thyself void of it ; for there may be and
is faith often where is no feeling thereof.
4. Tarry the Lord's leisure, as before ; wait, for the
vision will not lie. How long lay the poor man at
the pool of Bethesda ? And though still hindered,
yet was he not without hope.
We must not part the truth of God, and his justice
and mercy ; for the truth of God bindeth both the
190

threatenings of his judgment, and the truth of hi*
mercy. Thus is the faith of the elect given and nourished
in us.
2. How our faith may be proved.
Because there may be a show and seeming of faith,
where the true substance thereof is wanting. The best
way to try our faith is by the true touchstone ; for as
gold is tried by the touch, so faith, which ' is much
more precious than gold that perisheth,' 1 Peter i. 7,
hath a proper touchstone to try it.
1. That is, the conscience of man within; for that
doth declare to himself his faith.
2. That is, good conversation and godly life ; for that
doth declare our faith to men.
1. A good conscience.
For ' being justified by faith, we have peace toward
God,' Rom. v. This peace a wicked man cannot
have ; Non est pax impio, saith God, ' No peace to
the wicked.'
Against this is a double objection.
Obj. 1. Many wicked men have quiet hearts and
ail nothing, they are not humbled Hke other men,
they are not poured from vessel to vessel, therefore
their scent remaineth in them.
Sol. The effect of true peace is joy in the Holy
Ghost. The wicked man's joy is not such, it is but
a flash ; it is neither sound, for when any trial cometh
it faileth ; neither is it lasting, for it perisheth in
time ; neither is it growing and increasing, neither is
it excusing. Obj. 2. Many of the best of God's servants have
their minds troubled, and suffer great distresses in
their conscience for sin ; yea, such a winter there is
upon their souls, that they feel not any life of grace at
all in them.
Sol. True; but observe from whence this wrath
ariseth : even from th& war of the spirit against the
flesh, the world, and the devil; in which conflict often
times the spirit is daunted and dismayed for a season;
but there is ever joy in tribulations, and joy arising
and growing out of sorrows, whereas the hearts of
them that have not faith die in them. And this fire
is from heaven : the covering of it with oppressions
doth make it to burn so much the hotter; and the
stirring of it up with temptations doth make it shine
the clearer ; so that peace of conscience is a sure sign
of a good faith.
2. Another touchstone for this gold, this faith, is

Ver, 4.]

MARBURY ON HABAKKUK.

103

an evidence of godly conversation, to approve our
selves to God and man, both by doing all the duties
of a godly life and avoiding the contrary. This is the
only * work of faith in us.
1. The pit whence we draw this water of life is
deep ; the bucket by which we fetch it up is faith ;
for whatsoever desire or strength we have, or endea
vour to live godly, it is an extraction drawn by our
faith from Jesus Christ. I live by faith in the same f
God. 2. Faith only doth assure to us the loving-kindness
of God : ' God so loved the world, that he gave his
only begotten Son,' &c. Ecce quantam charitalem,
what eye shall behold this, but the eye of faith ?
3. Faith worketh love ; that is, it breedeth a corres
pondence between Christ and us ; for the beli'eving
soul, assured of Christ's love to it, doth cast about
within itself, quid rependam ? and, finding nothing to
recompense that love, it seeketh how God may be
pleased, and walketh in that way so near as he can.
So it is said of the faithful, that they walk with God,
and they answer every temptation to evil as Joseph
did, ' How shall I do this, and sin against God ?' Or
if by infirmity they fall, they cry God mercy, and
they groan and grieve within themselves that they
cannot perform better service to God : 1 John iv. 19,
thus ' we love God, because he loved us first.' And
Christ said, Luke vi. 47, ' Many sins are forgiven
her,' quia dilexit multum. This is a fruit of the Holy
Ghost, shed abroad in our hearts by faith.
Observe it, when faith doth lie concealed in us, that
ourselves cannot discern it, yet may we discern in our
selves our love of God, and of such as love God ; and
this proves God's love to us, for we could not love
him, except he loved us first.
4. Faith maketh us sincere ; for it is the notation
of our faith, it is called ' faith unfeigned ;' and Christ
saith, ' Blessed be the pure in heart.' Faith purifieth
the heart, as the apostle saith.
These are not the generation of them that are pure
in their own eyes, of which Solomon spake, but the
other of which David his father spake, Hac est gene-
ratio quarentium faciem tuam.
Seeing there cannot be perfectio operis, the perfec
tion of works, God is pleased if there be puritas cordis,
purity of heart, which the apostle, 2 Cor. i. 12, call
eth ' simplicity, and godly pureness.' And that is
known by these signs.
* Qu. ' only the ' ?— Ed. t Qu- ' Son of ' ?— En.

1. If a man be humbled in true contrition for sins
which he knoweth himself guilty of, and hath no peace
in his heart till he hath comfort in his conscience
that God hath forgiven them.
2. If he consider his own weakness, so far as to ac
knowledge that he committeth many sins that he
knoweth not, and prayeth earnestly, and often with
David, a secretis meis munda tne, cleanse me from my
secret sins.
3. If he find in his heart a present strife of his
spirit against the flesh, wrestling with his own corrup
tions, and not suffering sin to reign in his mortal
body, ' leading him captive to the law of sin.'
4. If he find him watchful to prayer, and fasting,
and watching, and all exercises of mortification, striv
ing to bring his body in subjection to the law of God.
5. If he be willing to hide the word of God in his
heart, to arm him against Satan's temptations, as
Christ did with Scriptum est, it is written.
6. If he find a desire of perseverance therein to the
end, which is discerned by his spiritual growth from
grace to grace, bringing forth more fruit even in age,
as Christ testifieth of the church of Thyatira, Rev.
U. 19, ' more at the last than the first ;' for, John
vii. 38, ' he that believeth in me, out of his belly shall
flow rivers of the water of Hfe.'
These be sure proofs of sincere faith, which, though
it be weak, yet it will gather strength ; and being able
to fight, will in the end be made able to overcome all
our enemies.
3. How faith may be preserved. °
This seemeth a needless question, because we have
clear evidence of Scripture, that .sincere faith cannot
be lost.
True, it cannot finally be lost, it is assured to God;
but we must preserve it, so as that in temptations and
afflictions we may not be cast down with fear that it
is lost. Neither that we do bear ourselves too bold
upon it, so far as to presume. Therefore we are
bound to the use of all those means ordained by God
to preserve faith.
If it be an hypocritical or a temporary faith, it may
be lost ; if it be a true faith, this is one certain sign
of it. The same means that breed faith in us, the
same means do nourish it : therefore, Rom. xi. 20,
If ' thou standest by faith, be not high-minded, but
fear.' It is a tenet of the church of Rome, and it is now
revived of late by the Anabaptists, in a book of the
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104

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[Chap. II.

last year, that a man may finally fall away from
saving grace ; and many false shows are made out of
scriptures not rightly understood, to maintain this
heresy. I say no more, but. as the apostle doth, 1 Cor.
x. 12, ' Let him that thinketh he standeth, take heed
lest he fall.' He that is once assured of. his standing,
cannot fall, because the same Spirit which witnesseth
to our spirits that we are the sons of God, doth also
teach us all things, and bring aU things to our re
membrance which Christ hath taught us.
The means are, the word, the sacraments, prayer.
1. The word; for as we are born anew by the im
mortal seed of the word, so we must, ' as new born
babes, desire the sincere milk of the word, that we
may grow thereby.'
2. The sacraments of baptism and the Lord's sup
per ; for these also serve to strengthen faith.
(1.) By visible representations to the sense of the
inward graces of God's Spirit, that, walking here by
faith, and not by sight, we may have something to
fasten our eye upon, which may be to us as the brazen
serpent lifted up.
(2.) By the virtue of the consignation, because these
sacraments are the seals of God's covenant of grace,
obliging God the giver to continue bis love to us, and
reciprocally binding us to return duty, and love, and
obedience to him.
(3.) By the efficacy of mediation, because they be the
means, in the ordinance of God, whereby he doth con
vey his spiritual graces to us ; so that baptism is called
the laver of regeneration, and by baptism Christ is put
on. The supper of Christ presenteth Christ to us our
spiritual food, and therein we do eat and drink his
body and blood. This admonisheth us to be swift to
hear, and to neglect no opportunity for the same ; to
renew our baptism by often repentance, to frequent
the table of the Lord as the feast of our souls.
This advanceth our ministry of these, by which this
serpent is lifted up on high, and set on a pole for all
that desire health to look upon it.
They that are careless and negligent in these things
will soon make shipwreck of that temporary faith that
- they seem to have ; for they that live in the neglect of
these things do forsake their own mercy, and declare
plainly that their faith is not sound and sincere, but
their whole righteousness is like the morning dew, soon
dried up.
3. Prayer ; for, 1, that shews of whom we hold,
192

not of ourselves, but of God ; 2, that bringeth us into
God's acquaintance and familiar conversation, whereby
we do more perceive God's love to us and declare our
love to God.
4. How faith must be used.
The handling of this point draweth in the third word
of my text, which is life, ' The just shall Uve by faith.'
The right use of faith is to live by it, as I have shewed
in the exposition of the words.
1. There is use of it in the natural life.
2. In the spiritual life.
3. For the eternal life.
1. In the natural life, for,
1, in prosperity, 2, in adversity, there is use of it.
1. In prosperity.
1. Faith is a shield to bear off all the flattering
temptations of the flesh, the world, the devil ; so it is
said of Moses, Heb. xi. 24, ' By faith Moses, when he
was come to years, refused to be called the son of
Pharaoh's daughter' ; and by faith Joseph, when he
was tempted by his unchaste mistress, whose offer
tendered him all sensual delight, refused her, and
would not sin against God.
2. Faith is the contentment of the righteous in
those things that they possess ; they believe them to
be the gifts of God, and they are satisfied with his
allowance ; so by faith Daniel was content with his
pulse, and refused the king's meat. They that do
believe that God knows better than they what is good
and sufficient for them, are content with what they
have. 3. Faith is the acknowledgment of all our good
from God, for thanksgiving is a work of faith, and
giveth God his due.
4. Faith dependeth upon God for the time to come,
as David saith, Ps. xvi. 5, ' Thou maintainest my
lot ;' ver. 8, ' I have set the Lord always before me :
he is at my right hand, I shall not be moved ;' upon
which ground the faithful do build things hoped for,
and commit their ways to the Lord ; they ' cast all
their care upon God, for he careth for them.' And
surely it is for want of faith that the filii saculi hujus,
the men of this world, do rise so early and go so late
to bed, and eat the bread of carefulness, robbing God
of his service, and breaking the Sabbath, and often
doing wrong to their brother, to build up themselves ;
it is a sign that they dare not trust God. A strange
inference !
1. For we brought nothing with us into the world.

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105

2. We cannot deny but that whatsoever we have or
possess in the world, it is the gift of God, ioraperiente
manum de* implet omnia, we have no interest in any
thing ; being born in sin, the right is in him, the gift
from him.
3. We must confess that very Uttle will serve our
necessities whilst we do live in the world.
4. We shall carry nothing away with us, and why
should we discruciate ourselves with cares for others,
seeing that is the care of God ? Our children also
are his inheritance.
I know and beHeve that our children are under the
covenant and promise of grace, ero Deus tuuset seminis
tui. Let us study to breed them to the love and ser
vice of God ; let us not waste unthriftly what we may
spare from our own necessities, and for the charge of
their education ; let us use aU honest and lawful means
to provide for them.
Thus are we discharged of our duty ; permitte Deo
eatera, leave the rest to God. Faith now doth all that
remains to be done : Heb. xi. 20, 21, ' By faith Isaac
blessed Jacob and Esau concerning things to come.
By faith Jacob, when he was dying, blessed both the
sons of Joseph.'
2. In adversity.
Thus it serveth to furnish us with, 1, patience ; 2,
hope. 1. With patience, to bear the present distress with
out murmuring at God.
David is a notable and full example of this faith. I
shall shew you him in distress, 1 Sam. xxx. For
when the Amalekites had burnt Ziklag, and had car
ried away captives all the people therein, and amongst
them David's two wives, Abinoam and Abigail, David
was greatly distressed ; so were all the people. ' They
lift up their voice and wept, until they had no more
power to weep.' David, beside this sorrow of his loss,
and compassion ofthe loss of his people, &c, feared.
' For the people speak of stoning him, because the
souls of all the people were grieved, every man for his
sons and his daughters.' No remedy against all this
sorrow but faith. But ' David encouraged himself in
the Lord his God.'
The like example of Jehoshaphat, 2 Chron. xx. When
some came and told the king of an army coming
against him to invade him, instead of mustering his
men, surveying his armour, sending out for auxiliaries
to resist this army ; or instead of sending a messenger
* Qu. ' aperient manum Deut ' ? or ' aperiendo manum'? — Ed.

to treat of peace to divert the enemy, and to prevent
war, ver. 3, Jehoshaphat lets the enemy come on.
Jehoshaphat feared, and set himself to seek the Lord,
and proclaimed a fast throughout all Judah ; he goes
to church and prays, ver. 12, ' 0 our God, wilt thou
not judge them ? for we have no might against this
great company that cometh against us ; neither know
we what to do : but our eyes are upon thee.'
In the very distress to which this remedy is applied,
God hath threatened the Jews with an invasion by
the Chaldeans ; he hath declared the enemy insolent
and violent : what shall the Jews do in the misery ?
Observe, God takes no care of the wicked. Let him sin ; let
the Chaldeans do his worst to him : but ' the just
man shall live by his faith :' for he shall possess his
soul in patience.
Beloved, we hear of distresses abroad ; if we do but
cross the water, the sword is drawn against the pro
fessors of the gospel of Jesus Christ, and they that
have arms put them on to save their lives, and stand
upon their guard. The bloody Jesuits cry to the
French king of our religion, Raze it, raze it ! We
know not how God may visit us hereafter, when the
light of Israel shall be quenched ; although there go
over neither men nor money to relieve the distresses
of our own mothers' children, filios ecclesia, children of
the church. Such consultations are far above us ;
yet let us pray for them to God, that God would give
them faith to depend upon him ; and the just amongst
them shall live by that taith.
There is an example nearer kin to this land, the
daughter of Great Britain, and her root and branches,
for whom many a loyal heart in this kingdom acheth,
in whose quarrel the honourable house of parliament
have, in the name of the Commons, offered to unlock
all the treasures, to put on arms, and to adventure the
lives of all faithful patriots in the just cause of restor
ing them to their rightful inheritance, and all such
honours as their just claim shall challenge. In their
distress I know no other comfort but my text : ' The
just shall live by faith.'
In a word, where these three great and crying sins
do reign, which in this prophecy are threatened, that
is, corruption of conversation ; when there is no
honesty nor truth left amongst men, but that every
man studieth the building of his own house, he cares
not where he hath the brick and the mortar. Cor
ruption of religion, that schism and heresy do carry it
193
• N

106

MAEBUEY ON HABAKKUK.

[Chap. IL

from peace and truth. Corruption of justice, that
honours, places of service in the commonwealth, and
justice itself, are sold for money ; good men punished,
evil men rewarded. Comfort : Justus ex fide sua vivet,
' the just shall live by his faith.'
2. Faith furnisheth us with hope.
That also, 1, in prosperity ; 2, in adversity.
We have hope through faith that God will continue
his loving-kindness to us, and not take away from us
the light of his countenance. So David, Ps. xxiii. 6,
' Surely goodness and mercy shall follow me all the
days of my life ; and I will dwell in the house of the
Lord for ever.'
Observe in David's hope two things :
1. The ground of it. Faith in God's protection,
for that is the part of the whole psalm : ' The Lord
is my shepherd : he shall feed me, he restoreth my
soul. In the valley of the shadow of death thou art
with me : thou preparest my table ; thou anointest
my head with oil ; my cup runneth over.'
2. The means by him used to continue the assur
ance thereof, even by dwelling in the house of God
continually ; that is, by consecrating bis whole life to
God's service and worship.
2. In adversities. We have bope that either God
will strengthen us to bear it, or give issue out of it.
This is grounded upon that promise of God to his
church, ' I will not leave thee, nor forsake thee.'
And, Rom. viii. 25, ' If we hope for that we see not,
we do with patience wait for it.'
There is no such comfort in the sorrows and dis
tresses of life as reading the holy Scriptures for the
support of our hope ; for, Rom. xv. 4, ' They are
written for our learning ; that we, through patience
and comfort of the scriptures, might have hope.' This
hope keeps the heart from breaking ; for building upon
the truth of God, it cannot be shaken.
2. How faith must be usedrin the spiritual life.
(1.) For this the apostle doth call it ' the shield of
faith ;' and it serveth for defence against the fiery
darts of Satan to keep ,off the evil that is yet without
us, either in temptation or provocation.
(2.) It serveth also to purify our hearts from that
evil which we do bear about us in the infection thereof.
(3.) It serveth for a provocation to stir us up to re
sist the power of the enemy ; for so St Peter saith,
1 Peter v. 8, 9, though ' Satan go about like a roar
ing lion, seeking whom he may devour : whom resist
stedfast in the faith.'
194

(4.) It serveth for victory : ' This is the victory by
which we overcome the world, even our faith.'
(5.) Many that return out of the field victorious, yet
may bring home some dangerous wound that they have
received in the battle ; and there is another good use
of faith, to cure and heal all the wounds ; for our faith
maketh us whole.
(6.) It serveth for the effectuating the means, hear
ing, sacraments, prayer.
3. For our eternal life. 1 Tim. iv. 8, faith is ' pro
fitable unto all things, which hath the promise of the
life present, and of that which is to come.'
The manner how it worketh this assurance is,
1. It assureth us that there is a life eternal ; for
that is an article of Christian faith, the close and
sweet conclusion of our creed.
2. It assureth us that we are they who shall, by the
free gift of God, be made heirs of this heavenly king
dom, reposita est mihi corona justitia).
3. It applieth all the promises of God to those
several graces in us. Thus, I mourn, therefore I
shall be comforted ; I am pure in heart, being washed
in the blood of Christ, therefore I shall see God ; I
hunger after righteousness, ergo, satisfied ; I love God,
ergo, all things work together for my good ; I believe,.
ergo, I shall be saved.
4. It assureth our perseverance to the end in our
love and obedience, yea, faith assureth our faith to
us ; for believing in the author is believing in the
finisher of our faith.
5. It stayeth us in expectation of the fruit of our
faith, that though the vision do tarry, yet we think it
not long to wait for the performance of it.
Having heard of the excellent use of faith, you can
not but observe the reason why Satan doth aim all his
fiery darts at our faith ; because all our obedience, and
righteousness, and holiness, is quickened and strength
ened by faith, without which it is impossible to please
God. There is nothing in a Christian man that so
much provoketh Satan against him as his faith ; for
faith keepeth us from being devoured of this roaring
lion. Therefore two assaults we must provide for :
1. Satan's labour to keep us from getting this
shield of faith.
2. His fond care, when we have gotten it, to rob
and spoil us of it.
1. Assault. Satan, knowing that our faith makes
us too strong for him, and quencheth all his fiery darts,
doth therefore all he can to keep us from the meanu

Vee. 4.]

MAEBUEY ON HABAKKUK.

107

by which faith is increased in us ; that is, from hear
ing the word and receiving the sacrament, from medi
tation, from prayer ; and as often as you find yourselves
tempted to neglect these, know it to be Satan's malice
against you to keep you from faith. The breastplate
of righteousness, without a shield of faith, is not suffi
cient to keep off the fiery darts of Satan from wound
ing us; but faith quencheth them.
They therefore that live in the love and in the use
of those means may comfort themselves that Satan
shall not be able to hinder them from obtaining a com
fortable vegetation and growing up in faith.
2. Assault. And whereas he laboureth to wrest
our faith from us, we shaU find that both his cunning
and strength will fail him, for saving faith cannot be
lost. To establish our faith, let us know that imperfect
faith may be a sound and true faith, for we cannot
attain to perfection in this Hfe ; but if we have ' a
good conscience in all things, willing to live honestly,'
Heb. xiii. 18, we may have boldness with God. For
as Christ prayed for Peter that his faith might not fail,
so he prayeth for his whole church, even for all that
shaU believe in him through his word, that the love
wherewith the Father hath loved him may be in them,
and he in them, John xvu. 26 ; which love will keep
, us that we fall not off quite from him.
We are not denied the use of riches, honours, or
lawful pleasures ; these be ornaments and comforts of
life ; but we cannot live by them, they perish in the
using of them.
Our obedience and good works are the fruits of
faith ; we Hve by faith, faith lives in obedience, for
without works faith is dead. Did we but know the
invaluable price of faith, we would seek it more than
all other things ; and Hke the merchant in the parable,
Mat. xui. 44, we would part with all we have to pur
chase faith. I conclude with St Bernard, Dicamus
fidem vitem, virtutes palmites, botrum opus, devotionem
vinum. Our vineyard hath bestowed much digging, and
planting, and composing, and fencing upon this vine ;
let it put forth, and let the clusters call it fruitful, and
let the vine please both God and men.
Now that we have* searched this gracious mine of
comfort, and found the rich vein which maketh us
able to live both here and hereafter, let me admonish
you what is objected against the doctrine delivered out
of this place.

Ribera, a learned Jesuit, when he cometh to this
text in his full commentary upon this prophet, saith,
Incidimus in locum qui est lapis offensionis duabus
domibus Israelis, hoc est orthodoxis, et hareticis qui re-
cesserunt a domo David.
It grieves the church of Rome that we have so clear
a text in this prophet, and that so much urged in the
epistles of the apostles, for our justification by faith
alone ; and Ribera is much deceived if he mean ns
under the title of heretics, for this place is no offence
to us. It is the most comfortable doctrine that we
can embrace, nothing doth more set forth the excel
lency of faith, nothing doth more assure to us our
eternal life. Fain would Ribera have shifted off the
clear evidence of this place with this illusion, that
the prophet's meaning is this : the just man, that is,
the man that desireth to be just, shall live the life of
grace by the faith which he hath in Christ Jesus. We
understand that a man is justified only by faith, and
that without the law, as the apostle doth also teach.
And it were a poor comfort to the church in their dis
tress to tell them, that the just man should live by his
faith, except the Lord in that promise did assure them
the comforts, not only of the natural, but of the spi
ritual and eternal life.
Neither would the apostle urge this text, but with
these contents. For examine the places where these
words are urged, and it will appear.
The apostle professeth : Rom. i. 17, ' I am not
ashamed of the gospel of Christ,' See. ' For therein
is the righteousness of God revealed from faith to
faith : as it is written, Juxtus ex fide vivet, The just
shall live by his faith.'
The gospel is said to reveal the righteousness of
God. He cannot mean the essential righteousness by
which God is justice itself in his divine nature ; but
he doth understand that righteousness of which the
apostle speaketh, ' who is made unto us wisdom,
righteousness,' See., that is, ' Christ our righteous
ness,' and this is called the grace of God which
bringeth salvation. This is revealed now in the clear
light of the gospel in real performance, which was
before exhibited in visions and dreams, and types and
ceremonies, whilst the veil was up.
It is revealed from faith to faith. As Origen and
Chrysostom truly enough, but not enough fully,
Ex fide veteris testimonii in fidem novi ; as Ambrose,
Ex fide Dd promittentis in fidem hominis credentis ;
but most fully, Ex fide indpiente in fidem pro ficientem.
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For as Clemens saith, Apostolus unicam tantum fidem
annunciat, qua crescendo proficit. Till it grow up to
be ffXjjg.pog.a rrji irienug a fulness of faith, Heb. x. 22.
And so this text is well cited, for the just man, who
is made just by faith, doth live in it and by it.
For how can the gospel be the power of God to
salvation, except it revealeth to us the life of faith, see
ing it is so only to such as do believe ?
This first place cleareth tbe point, that the apostle
doth understand God's word in my text, so as that
the means of life is faith only ; for so it is further
urged by St Paul, who saith, Gal. iii. 11, ' But that
no man is justified by the works of the law in the
sight of God, is evident : for, The just shall live by
faith.' Here these words are brought in to prove,
that faith only doth justify in the sight of God, which
is thus proved ; —
Life eternal comes only by faith ; therefore right
eousness comes only by faith.
The antecedent is God's own word in my text.
The consequence is thus proved, for ' righteous
ness is the foundation of Hfe eternal.' Rom, v. 17,
' They which receive the abundance of grace, and of
the gift of righteousness, shall reign in life.'
And in the next verse it is called 'justification of
life.' And this sequence doth the apostle make in his
own comfortable persuasion of himself : 2 Tim. iv. 8,
' I have fought a good fight,' this is the great fight
with principalities and powers ; ' and I have kept the
faith,' this is the shield which beareth off the fiery
darts discharged against him in this fight ; his com
fort is, ' From henceforth is laid up for me a crown
of righteousness.' This righteousness is not of the
law, which he hath fulfilled, but the righteousness of
the faith which be hath kept. It is not the breast
plate of righteousness, but it is the shield of faith that
beareth off all the fiery darts of Satan, and therefore
the just man doth not live and come out of this battle
victorious by righteousness, but by faith.
This place thus applied by our apostle, is the ground
of our church tenet, against which the gates of hell
cannot prevail, namely, that sola fides justificat, faith
alone doth justify. That which the Romanists do
lay to our charge is, that we exclude good works, and
upon that slanderous imputation, both Drs Stapleton,
Harding, Bellarmine, Campian, Bishop, and indeed
generally aU popish writers, do proclaim us heretics ;
and they wiU not hear us, saying that the justify-
196

ing faith which we preach must be such as worketh
by love. They, like the pharisee, trust in themselves
that they are perfect ; we, with the publican, cry out
in faith of Christ's sufficient satisfaction, Domine,
miserere, ' Lord, have mercy ;' upon whose example
St Augustine saith, Videte fratres, magis placuit humi-
litas in malis factis, quam superbia in bonis factis.
The cause is ¦ in sight : the humility of the one was
with faith, the pride of the other was in presumption ;
and ' God resisteth the proud, but giveth grace to the
humble.' I conclude this point, wherein I have held you long ;
I know with how much comfort and profit to myself,
I hope without your loss of time. What man is he
that desireth life, who would live as a man, as a good
man, and as an happy man ? I answer in the words
of the Son of God, ' As thou believest, so shall it be
unto thee.' Or in the words of the Father of that
Son in my text, ' The just man shall live by his faith.'
Ver. 5. Yea also, because he transgresseth by wine,
he is a proud man, neither keepeth at home, who en-
enlargeth his desire as hell, and is as death, and cannot
be satisfied, but gathereth unto him all nations, and
heapeth unto him all people.
Now that God hath declared what rest and comfort
his church hath in the manifold oppressions of the
enemies thereof, they shall live by their faith ; in all
the rest of this chapter, he declareth his own just pro
vidence in the government of the world, and in the
severe execution of his judgments upon impenitent
offenders, that the prophet may inform himself and
others, that God hath not forgotten to be just. The
last verse of the chapter is the total of the chapter :
' The Lord is in his holy temple, let all the earth keep
silence before him :' that he sitteth not there idle,
but is awake ; that his eyes do see, and his eye-lids do
try the sons of men ; that we shall hear from his own
mouth. Concerning the words of this fifth verse, ' Yea also,
because he transgresseth by wine, he is a proud man,
neither keepeth at home.' These words are read
diversely both by translators and by expositors.
Our .first English church Bibles read thus : ' Like
as the wine deceiveth the drunkard ; even so the
proud shall fad, and not endure.' The Geneva fol
loweth the same sense : ' Yea, indeed, the proud man
is as he that trangresseth by wine, therefore shall he

Ver. 5.]

MARBURY ON HABAKKUK.

109

not endure.' Arias Montanus : Et quo modo vinum
potantem decipit, sic erit superbus, et non decorabitur.
In his Interlineary he followeth the text in the original,
but in his commentary he followeth the vulgar Latin
authorised for the canon by the Council of Trent.
Pagnine : Quanta magis potator vini qui pravaricatur,
qui est vir superbus, non permanebit ? So Mr Calvin,
Etiam certe vino transgrediens, vir superbus non habi-
tabit. The LXX have no mention of wine. 'O _s
¦/.aroiofiivog, xal xurutpgoivirrig, uvfig aXa^iav ovhv p.ii
<risdvri. Here be three words to express pride fully :
1. To think too well of ourselves.
2. To think contemptibly of others.
3. To boast and glory in vain ostentation.
It seemeth to me that the purpose of this place is
to express the insolency and pride of the king of
Babel, proud Nebuchadnezzar, and generally of the
enemy of the Jew, the Chaldean ; and that the scope
of the place is to resemble them big swoUen in their
own self-opinion, to a man that is drunk with wine.
This hath good coherence with the former words, for
shewing how the just man and the proud man do
stand in opposition. ' His soul which is lifted up is
not upright in him : but the just shall live by faith ;'
faith shall establish the just man. But the proud
man, who is drunk with the vain over-weening of him
self, he shall not continue, non habitabit, he shall not
be established.
And here I forsake the king's Bible, for I cannot
find either sense or coherence in it.
The words following are plain enough ; for God-
therein doth express that he taketh notice of the insa
tiable desire of the Chaldean, who, encouraged by his
victories, doth covet to be monarch of all the world.
And this is now the partition of the rest of this
chapter. 1. Faults.
2. Punishments. _
The first fault here named, insatiableness.
The punishment, ver. 6, 7, 8.
1. The ground and note of this disease of insatiable
ness is pride of heart.
2. The disease itself is insatiableness.
1 . Of the ground : it is pride.
This is resembled to drunkenness. It is a spiritual
giddiness, wherein men lose themselves ; and as the
drunkard doth both think and speak, and do those
things which betoken madness, his reason, and under

standing, and judgment, and memory failing, and is
wholly governed by his fancy, so the proud man,
made drunk with the wine of his overweening, as a
man beside himself, is transported with his own self-
opinion to do things as unseemly as the drunkard doth.
The prophet, reproving the pride of Ephraim, doth
use this resemblance, Isa. xxviii. 1, ' Woe to the crown
of pride, the drunkards of Ephraim.' And again,
ver. 3, ' The crown of pride, the drunkards of Ephraim,
shall be trodden underfoot.' And after, chap. xxix. 9,
' They are drunken, but not with wine ; they stagger,
but not with strong drink.' Thus doth pride rob us
of our wits, and we say of the proud man that he doth
not know himself.
Wine and strong drink moderately taken do com
fort the heart of man ; but when we overdrink, we
cease to be ourselves. So is it with self-love ; for
every man, by the law of charity, is bound to love
himself, and to love himself first. When this love
doth not overflow the banks, it is charity ; when it
exuberateth, it is pride. All sober men do esteem
drunkards vile, and account drunkenness a loathsome
sin. Let {he proud man see himself in that glass, for
the drunkard is the picture of the proud man.
1. Drunkenness makes men think themselves very
wise, and such as fly the conference of their betters
when they are sober, in their drink care not with
whom they do contest, and regard no man's presence.
So the proud man is wise in his own opinion. Solo
mon saith, ' There is more hope of a fool than of bim.'
2. Drunkenness maketh many apt to quarrel.
' Who hath contentions ? ' Prov. xxiii. 29 ; the answer
next verse, ' They that tarry long at the wine.'
And so it is with the proud man : Prov. xxviii. 25,
' For he that is of a proud heart stirreth up strife.'
3. The drunkard, whilst he is in his cups, is not to
be admonished. Abigail durst say nothing to Nabal
whilst the wine was in his head. And the proud man
is too full of himself to hear any good counsel.
4. David hath two complaints : . Ps. cxix. 51, ' The
drunkards made songs of me. The proud have had
me exceedingly in derision ; ' so both of them sit in
the chair of the scornful.
5. They are aUke in their punishment in this world,
for the drunkard and the proud man are both rewarded
with contempt ; all that walk in good ways are ashamed
of them, and avoid their company. ' A man's pride
shall bring him low,' Prov. xxix. 23. ' He that loveth
wine and oil shall not be rich,'-Prov. xxi. 17. 197

110

MARBURY ON HABAKKUK.

[Chap. II.

6. They are alike in the last judgment ; for, Prov.
xv. 25, ' The Lord wUl destroy the house of the
proud.' And the apostle, 1 Cor. viii. 10, saith. of
drunkards, that none such shall inherit the kingdom
of God. You see how like they be both in culpa
et in pmna, fault and punishment.
Therefore humility is our lesson, and we shall find
it an hard lesson to take out now in the overgrown
pride of our times, wherein contrary examples do grow
so thick. It is a great part of the study of many to
outshine their neighbours in glorious buildings, gay
apparel, rich furnitures of their houses. This kind of
pride hath done much hurt, especially in the ruin
of (1.) Charity, which had wont to clothe the naked,
feed the hungry, refresh the thirsty, and minister to
the necessities of the poor brother.
(2.) The ruin of justice, which gives every one his
own. Iwfear, if many proud and gay persons, that
flaunt it in bravery of rich show, should do so, their
feathers restored, they would be found naked.
(8.) The ruin of temperance, which prays, Give me
not poverty, give me not riches, give me things con
venient for me ; for they be fools, in the judgment of
the wise man, that die of prosperity.
(4.) The ruin of religion, for godliness is not itself
without contentedness.
You have heard how deceitful a vanity pride is.
' The pride of thy heart hath deceived thee.'
I hasten to the second point, the disease : insa
tiableness. It is set forth in two resemblances.
1. The proud man is resembled to hell.
2. He is resembled to death.
These are two things that cry ' Give, give,' and are
never satisfied.
Observe whereinsoever any man or woman is proud,
if they do know any bounds.
Is it pride in apparel ? Who was ever fine enough?
Do we not see the richest stuff laid and overlaid,
almost hidden, with rich adornment of trimming?
and when the stuff may call the wearer proud, the
trim and fashion may resemble them to the grave and
hell, and shall testify against them that nothing can
satisfy them ; and yet to this they add often change.
I do not say much change of rich apparel, but
changing often in the wearing. I have heard of two
or three shifts in a day. These be they that entertain
every foreign fashion, and naturalise outlandish forms
198

amongst us. Christ will one day tell somebody, - 1
was stark naked, and ye clothed not me.'
The ambition that all sorts and degrees of men and
women are sick of is a desire to exceed their own rank
in show. The country striveth with the city, as far
as their markets will bear it out ; the city with the
court. These encroachments put pride to shifts ; for
when mechanicals come so fast upon the ancient gentry
of the land, usurping both their show and title, almost
ashamed of the name of their trades and occupations
that have made them so fine, the gentry are put to it to
strain their tenant one note higher to enable them to
the start ; and their rising and growth must put on
the nobility, and make them mend their pace. Thus
insatiably do we strive to outgo ourselves, that goodly
inheritances are worn out, and vanity doth end in
misery in many ; in them it continueth with scorn and
disdain. And when you have made yourself as fine as you
can, you will come a great many degrees behind
Solomon in his royalty ; yet Solomon was not clothed
like one of the lilies of the field.
Thus insatiable is the pride in buildings, a vanity
which ladeth the earth here and there with specious,
spacious piles of brick and stone, whereof the owners
have scarce the pleasure of beholding the same with
their eyes, being afraid of the hospitality that should
correspond that great show pf room.
The proud in beauty declare themselves insatiable
in striving to mend God's work by art. In pretio
quondam ruga senilis erat, the aged wrinkles were wont
to be held in honour. But if there be any help for
it now, lime shall be spent in study how to hide and
conceal the ruins of time.
The pride mentioned in my text is of power, which
every one desireth, and few do know how to manage.
The Chaldeans, having obtained some victories, are
now ambitious to be lords of all the earth.
It is said of Pyrrhus, king of the Epirotes, he sits
studying how he may get the next kingdom to him,
to make himself strong enough to bid the next king
battle, and to get the conquest of him, that the fear
of his power may make the next king yield himself;
and Alexander, when he had conquered the world, sat
down and wept, that there were no more worlds left
for him to conquer.
The bishop of Rome, from a diocesan jurisdiction,
hath swelled by degrees, partly by his own ambition,
partly by the connivance of princes, to an universal

Ver. 6-8.]

MARBURY ON HABAKKUK.

Ill

hierarchy, and his parasites make him the man to
whom belongs omnia subjecisti pedibus ejus, thou hast
put all things under his feet. His eldest son hath fairly
dilated his empire. We know that in '88 he had not
enough ; he would have fain been dividing of Shechem,
and meting out the valley of Succoth.
In inferior places, how are men transported with
desire and power of command, and how insatiable in
that desire ! Witness the many offices, the various
employments, which some have desired and obtained
to be congested on them.
I say no more of this insatiable gulf of desire
than my text saith : it is like two things that they love
not, heU and death. Death is not satisfied but with
aU. It is named last in my text as the greediest of
the two. Hell desires all the ungodly of the earth ;
it is a pit digged for the ungodly ; but death swaUoweth
all : Statutum est omnibus semel mori, what man liveth
and shall not see death ? So insatiable is the desire
of power.
This resemblance doth shake the strength of that
desire much, if we think upon it well. I labour and
strive to get many under my command, and death
is labouring together with me to bring me to the grave ;
and if I do not use my power to the glory of God and
tbe good of my brethren, hell is as busy and as greedy
to devour me.
This is one of the crying sins of our land, insatiable
pride. This makes dear rents, and great fines ; this
takes away the whole clothing of many poor to add
one lace more in the suits of the rich ; this shortens
the labourer's wages, and adds much to the burden of
his labour. This greediness makes the market of
spiritual and temporal offices and dignities, and puts
well-deserving virtue out of countenance. This cor
rupts religion with opinions, justice with bribes, charity
with cruelty : it turns peace into schism and con
tention, love into compliment, friendship into treason,
and sets the mouth of hell yet more open, and gives it
an appetite for more souls.
The use of all is the doctrine of contentation, as we
profess that we have our being, not of ourselves, but
of God : ' In him we live, move, and have our being :'
' He made us, and not we ourselves ;' so let us be
content with his provision for us.
It was Satan's first suggestion to Adam ; for so he
had formerly corrupted himself and lost his first estate.
To suggest pride, he would shew man a way how to be
like God, and then all the fruits in the garden would

not content him ; he must taste also of the forbidden
fruit. Haman was as high as the favour of the king
could advance him, and yet he confessed, Esther v. 13,
' All this doth me no good.' Pope Julius the Third
was forbidden to eat pork by his physician, and no
other dish would please him. He commanded it to
be set before him in despite of God ; therefore hear
the apostle : Heb. xiii. 9, 'It is good to have the heart
stayed or established with grace, and not with meats
which have not profited them,' &c,
The grace of contentment is like the ballast of the
ship, which gives her her trim, and makes her strong
and jocund upon the great waters. Faith doth bring
us to God ; it stoopeth us to him, it fasteneth us
upon him. Pride maketh us shift for ourselves, and
divideth us from God. He offereth his wings to such,
and they will not be gathered together.
Let us know that we are never past the wings of
God's protection here, and therefore let us resort
humbly to them, for there is safety, and rest, and
sufficiency of all good things. Let us remember we
call him our Father, and therefore we may cast our
care upon him. Let us know and remember that no
thing but God can fill us. We are like broken vessels,
that can hold nothing, without he fashion us behind
and before ; we are like fusty vessels, that corrupt all
things we receive, without he purify our hearts by
faith ; we are leaking vessels, that let go all things,
without he caulk us and make us tight ; we are bottom
less bags, wide-mouthed to take in, but unbottomed
to retain anything, except he do give us contentment
to stay our stomachs, and to remove from us,
1. An inordinate love of that which we have.
2. An inordinate desire of more.
3. An inordinate use of all.
The punishment will be terror Domini, the terror of
the Lord.

Ver. 6-8. Shall not all these take up a parable against.
him, and a taunting proverb against him, and say, Woe
to him that increaseth that which is not his ! how long ?
and to him that ladeth himself with thick clay ! Shall
they not rise up suddenly that shall bite thee, and awake
that shall vex thee, and thou shalt be for booties unto
them f Because thou hast spoiled many nations, all the
remnant of the people shall spoil thee ; because of men's
blood, and for the violence of the land, of the dty, and
of all that dwell therein. 199

112

MARBURY ON HABAKKUK.

[Chap. II.

2. The punishment of pride now followeth.
Concerning the words,
Shall not all these take up a parable against him ?
By all these, he meaneth all those whom the king of
Babylon and his Chaldeans have troubled and perse
cuted, and all lookers on also.
By taking up of a parable, which word is rendered by
apophthegma ; a grave and wise speech is here meant,
declaring that the wisdom of men shall check the pride
of the Babylonians, and proclaim them vain.
The taunting proverb which the Seventy render here
TgoBXq/Aa, signifieth dicterium, a bitter quip uttered
in an enigmatical manner of speech, a secret gird fuU
of salt and sharpness, where, under some obscurity of
words, is secretly couched some galling and cutting
tartness of meaning.
We must search this speech for two things, for here
must be &iro<f>Qiy(i.a, a wise saying, and here must be a
taunt and salt taxation in some obscure and enigmatical
speech. The first is in the former words, wherein he de-
nounceth a woe to him that makes up his heap with
other men's goods; and he crieth to him 'How long?'
taxing his insatiableness. The sharp and salt re
proof is in these words, ' and to him that ladeth
himself with thick clay.'
For, first, wherein he thinketh to gather an happi
ness, he reapeth nothing but woe.
2. Wherein he hopeth for ease and relaxation of
his cares, he getteth a burden, which the word of load
ing implieth.
3. He is charged that he is author to himself of
that burden ; he loadeth himself; as David, ' he dis-
quieteth himself.'
4. That for which he doth himself so much hurt,
bringeth on himself so much danger, it is no better
than thick clay.
The gold and silver of the earth is sharply and
scornfully mentioned as no better than thick clay ;
and indeed as it cometh from the melting to the eye,
gold seemeth such, even like to a thick and massy clay,
hath no beauty in it to affect the eye.
And seeing the world prizeth this rich metal at so
high a rate, that the Babylonian doth make no con
science of cutting the Jews' throat and breaking all
laws of nations to get their gold, God doth in this
smart quip shew how the Chaldean shall be censured
and taxed abroad for his scraping, when all that he
hath gotten is but thick clay. •_
200

If we go to our principia natura, principles of nature,
we shall find that God made the earth, and whatsoever
after that, either mineral, growing within the earth,
grass or pearl, flower, tree, or fruit, growing on the
earth, beast or bird, fish or fowl, worm or fly, living on
the earth or in the water, and man, the lord of all, all
are made of earth. Earth the chiefest material in
their building ; therefore to Adam said God, Terra es.
If man, the most excellent of creatures, in the com
position of his body be but thick clay, the style is high
enough to give that title to any, either mineral or
vegetable whatsoever.
Ver. 7. Shall they not rise up suddenly that shall bite
thee, and awake that shall vex thee, and thou shalt be
for booties unto them ? Some interpreters think this
verse also a part of that taunting speech which many
shall use against Babylon and the Chaldeans, wherein
they shall declare that they do look pride should have
a fall. The manner of speech-frequent to the Hebrews by
interrogation, Shall they not rise up? See., hath more
weight in it, and implieth both vehemency in the com-
mination and assurance of the judgment threatened,
more than if he had said, ' They shall arise that shall
bite thee.'
Read Isaiah xiii. and see the burden of Babylon, and
pass to the 14th, for this verse is but a short abridg
ment of that full prophecy, and expoundeth these words
of my text, that the Medes and Persians shall very
shortly arise to destroy Assyria, and all the Chaldeans.
The same judgment is threatened by the prophet Jere
miah, chaps. 1., li., a nation coming out of the north
to make their land desolate ; for Media is a city north
from Babylon, whence Cyrus came against it. And
for the manner of the taking of Babylon, it is here set
down to be sudden : ' They shall rise up suddenly that
shall bite thee.'
Herodotus reports that upon one of their great holi
days, when all the city were in their dancing and dis
ports, ex inopinato eis Persa astiterunt, on a sudden
the Persians came upon them ; they came into the
city, and took a part of it, when the other part sung
out their song, and danced on, and knew not that tbe
enemy had surprised them. So they were bitten, and '
vexed, and taken ; and the mighty and glorious great
city of Babylon was made a booty and prey to the
Persians. .
The greatness and riches of this city of Babylon, is

Vee. 6-8.]

MARBURY ON HABAKKUK.

113

by Herodotus thus expressed : The whole dominion
of the Chaldeans being laid and assessed to maintain
the king's wars for defence of his state, for the twelve
months in the year, the charge of four months was
imposed on Babylon, and all the rest of Asia bore the
charge of the eight months ; so that one-third of the
imposition lay upon Babylon.
Ver. 8. Because thou hast spoiled m.any nations.
The first monarchy that we read of in holy Scripture
is that of the Assyrians, begun by Ninus, of whom
Nineveh took name, and by Nimrod, whom histories
call Belus, and after him succeeded by Semiramis his
wife. This monarchy grew, by continual wars and
violations of their neighbours, to an exceeding height
and strength. So that the exaltation of that monarchy
was the ruin of many nations in power, and their sub
jection to the Assyrians ; and this monarchy lasted, as
some write, annos 1300.
St Augustine, de Civ. Dei, lib. xvi. cap. 17, speak
ing of this monarchy, saith, In Assyria pravaluerat
dominatus impia civitatis, hujus caput erat ilia Babylon.
He calleth it nomen aptissimum, confusio, confusion,
actively, for it confounded all the parts of Asia, bring
ing them under one regiment, and it came itself after
to a shameful confusion.
This victorious grassation of the Assyrians, over
running all like to a deluge of waters, did so swell
them with the pride above reproved, and here threat
ened, that the prophet Isaiah doth call this monarchy
Lucifer : chap. xiv. 12, ' How art thou fallen from
heaven, 0 Lucifer, son of the morning ! ' As in the
judgment of the ancient learned fathers, alluding to
the fall of the angels that kept not their first estate.
Nimrod their founder is called, Gen. x. 9, ' a mighty
hunter before the Lord ;' that is, a mighty tyrant and
a great oppressor of men. The blood of men was not
precious ; the land, the city, and tbe inhabitants, all
bent to spoil and to violence ; therefore it is said, ' The
remnant of the people shall spoil thee.'
There was not such an universal subjection to the
monarchy of the Assyrians, but that there were a
remnant left to come upon them, and to overcome
them. These, as hath been said, were the Medes'
and Persians, whom God calleth his sanctified ones,
his mighty ones for his anger; because he hath called
them, and set them apart from others, to be ministers
of his vengeance for the destruction of this proud
nation. For he wiU make inquisition for blood, and

they that have smitten with the sword shall now perish
by the sword. (De verbis hactenus.)
In these words, which are the declaration of God's
just judgment against the Chaldeans, before we pro
ceed to the full handling of them,
We must first take notice of the just process of God
against this pride of the Chaldeans ; for it pleaseth
God to give us here an account of his provocation,
and he giveth in evidence against them, that their
pride went not alone, but was accompanied with
many sins.
1. Their gripple covetousness, in seeking to increase
their own heap ; and covetousness is a sin that God
abhorreth. St Paul doth call it ' the root of all
evil.' 2. Their violent invasion of the goods of others by
injury, oppression, and extortion ; for he increaseth
that which is not his. Not to be content with our own
is ungodliness, but to spoil and rob ofhers, and to be
our own carvers to take what we can get, is wrong to
our brethren. Covetousness corrupteth ourselves, but
oppression doth violate our neighbour, of whom the law
giveth such charge, ama proximum ut teipsum.
3. Their folly ; for what is this great stock which
they have gathered, and what is the rich heap that
they have caught ? ' It is but thick clay. And what
have they done with all their labour and travail, but
made a burden thereof for themselves ?
4. Their cruelty is charged upon them, which is ex
pressed in sundry circumstances of amplification ; as,
(1.) In the extremity of it, no less than spoiling,
which comprehendeth all kinds of hard measure that
can be offered.
(2.) In the extent of it, which is amplified by two
circumstances. [1.] Not persons, nor societies, towns, cities, but
whole nations.
[2.] Many nations.
(3.) In the effect of their cruelty, which also brake
forth into blood, the blood of men, a thing that God
holdeth at such a price, that he not only made severe
laws for preservation of life, but he maketh a curious
inquisition for blood, when contrary to his law it is
unjustly spilt, unto which God hath given a voice ; for
there is vox sanguinis, a voice of blood, as we see in
Abel's story, and to which voice he lendeth an ear,
for that blood crieth unto him.
(4.) In the general infection of this cruelty, which
hath corrupted the whole land of the Chaldeans; the
201

114

MARBURY ON HABAKKUK.

[Chap. II.

city, the great city of Babylon, and all the people that
dwell therein.
The prophet in the former chapter did complain to
God of the pride, and cruelty, and covetousness of the
Chaldeans, in which as they exceeded, so the poor
church of God smarted ; and the patience of God for
bearing to punish them, made them think that God
gave no regard to them ; and it made many even
within the church stagger, fearing lest God had taken
no notice of their sufferings, and their enemies' in
juries. Do you not now receive it from the mouth of
God himself, that he hath all those things written in
his book, that he keepeth an exact account both of the
offences done, and of the offenders ?
(5.) To shew that they have abused his patience
and longsuffering, by continuing in the evils above-
mentioned, he saith, How long ? to shew that he hath
-contended with them in patience all this while, and
that no forbearance will recover them from their evil
ways, no spoil nor cruelty will satisfy them in their
evil ways; therefore he proceedeth to judgment against
them. The argument of this text is the punishment of the
pride of the Chaldeans, punished,
1. With just reprehension of all.
2, With derision, they shall be taunted.
3. With spoil and destruction.
Here we must first take notice of the justice of God's
process against them; for he giveth account of his
provocation, and rendereth a reason of his judgments.
Our lesson is, whensoever God punisheth, there is
a fault deserving that punishment, for God is just,
he doth not punish the -innocent. Thus he began
with the first sinners that we read of in the holy story,
Gen. iii. 14. With the serpent, quia tu hoc fedsti,
' Because thou hast done this.' So to Adam, ' Be
cause thou hast hearkened to the voice of thy wife,'
&c. And to Cain, ' If thou tio evil, sin (that is, the
punishment of sin) standeth at the door.' And for
the process against the old world : first, God saw the
fault thereof, before either he repented the making of
it, or resolved the punishing of it ; and so forth, all
the Scripture through, and through the experience of
all times.
Reason 1. Because God is just, and justice is a
virtue that giveth suum cuique, every one his own.
Now rods are for the back of fools, and all sinners are
fools, and all men are sinners, and therefore none
past the rod in the justice of God.
202

Reason 2. Because punishment, in the nature of it,
is evil, though in the use of it it be good, for the
good it doth ; and sin brought it into the world, it is
contemporary with sin, it cleaveth to it, it cannot be
parted from it ; as the mortality of man is joined with
the nature of man.
Therefore we may conclude, whensoever we feel any
punishment in ourselves, or see any inflicted on others,
subest culpa, there is a power that deserveth this pun
ishment. Against this it may be objected that,
1. God doth chasten some of his own beloved chil
dren with punishments for their trial, that they may
come forth as gold fined.
2. God doth some time correct his own for example
of others.
3. The wicked and ungodly vex and torment the
righteous, even for the serving the true God ; many
have lost their goods, their liberties, their lives for the
testimony of the truth. Thus did all those holy con
fessors, and all those glorious martyrs, suffer the
cruelty of the enemies of God.
4. The corruption of justice, and the abuse of power,
doth sometimes turn into tyranny; and so evil men
are cherished, and good men punished; as the pro
phet Isaiah saith, ' He that abstaineth from evil,
maketh himself a prey.'
5. Sometimes good princes are abused by their
flatterers and lying informers, who possess them of an
evil opinion against better men than themselves, as
in the example of Mephibosheth, 2 Sam. xvi. 3, 4 ; for
Ziba his bailiff accused him falsely of treason to
David; and David, though a king of God's choosing,
was not at leisure to search into the matter, but pre
sently, not hearing the just defence of Mephibosheth,
gave away to Ziba all that pertained to Mephibosheth.
6. Sometimes just persons, in execution of justice,
are nimium justi, over wise ; and such justice is
injury; as Solomon saith, 'Be not just over-much:'
and the light of nature taught the heathen to say,
Summurn jus est sumrna injuria.
7. Sometimes judges are swayed by the affection
they bear to others, to regard rather the satisfying of
their envy, whom they love, than the execution of
justice, and so wrong may be done where it is not
deserved ; as Herod cut off John's head, for no dislike
of him in himself, but to please his minion.
In answer to all these objections, put the case how
you will, I am sure God is just, and will neither him-

Ver. 6-8.]

MARBURY ON HABAKKUK.

115

self punish, nor cause, nor suffer any to punish, but
where so much punishment is well deserved.
Peradventure, he that inflicteth the punishment
may offend in it, and there may be a fault done in the
manner of it ; or that for which the punishment is
inflicted may be no just cause, or the person may be
mistaken ; but still I say God is just, subest culpa,
there is a fault ; the hand of God, the will of God is
in every punishment, and they never do anything
without the justice of God. Job, that justified his
integrity so stoutly, as we read in his story, did never
deny himself to be a grievous sinner, and to deserve
the punishment that he suffered, though he still did
stand upon it, that he was not therefore punished.
If the punishment be for trial, the gold that is tried
will be divided from the dross, and that dross deserv-
eth a melting. H the punishment be for example,
know that God will never give so ill example as to
punish an innocent. If men do like men in the exe
cution of God's judgments, know that God knows
why he suffereth them so to do, for he searcheth the
hearts and reins. Thus, many condemned to death
by the law, according to probable evidence, profess
their innocency at their death ; yet can find in the
book of their conscience evidence enough to condemn
them worthy of death for something else.
Use. The use of all is, seeing God is just, and pun
isheth not but where he findeth sin ; stand in awe, sin
not, do your best to keep from the infection, lest you
come under the dominion of sin ; abstain from all ap
pearance of evil, from the occasions and means of
offence ; resist Satan ; quench not the Spirit, that
should help your infirmities, redeem the time in which
you should do good, and strive to enter into that rest.
Thus doing, what punishment soever we suffer, it is
rather the visitation of peace than the rod of fury, and
God will turn it to our good.
The punishment here threatened :
1. Just reprehension. Shall not all these take up a
parable against them, and say, ' Woe to him that in-
creaseth that which is not his !' a.vo<p6'eyp,a. I remem
ber the question of our Saviour to his disciples,
' Whom say men what I, the Son of man, am ?' It is
wisdom for any private man, more for a great state,
to inquire what fame it hath abroad.
The wisdom of state is such, as one government
hath an eye to another ; I speak not only of con
federate nations, which have lidger* eyes in each
* That is, ' the eyes of leigers, or ambassadors.' — Ed.

other's commonwealth, but even of enemy-states, and
such as stand neither in terms of hostility nor in
terms of confederacy ; they have their secret intelli
gence, and thus they know and judge each of other.
Nebuchadnezzar was a most potent prince, yet his
neighbours did not approve his wisdom ; they did con
demn his violence, and cry out, Woe be to him. I
understand this to be a great punishment to this
mighty king, to be justly condemned for injustice, and
to deserve the curse of his neighbouring nations. For
extremes do ever carry the evil words, and the evil
wishes of all that love virtue ; and they cry woe to
him that increaseth greedily and covetously that
which is not his ; and woe to him that wasteth pro
digally that which is not his. The wisdom of policy
doth hold violence and oppression hateful in great
princes, and it calleth them pusillanimous and idle
that will not stir in the just defence of their own.
But there is sapientia saculi hujus, the wisdom of
this world, which calleth all his own which he can
compass directly or indirectly, justly or unjustly,
which St Paul doth call enmity with God. Just
princes are tender in that pursuit, holding that axiom
of Caesar irreligious and unjust, Si jus violandum, regni
causa; and therefore, sapientia qua est desuper, the
wisdom from above crieth, Hand off, invade not,
usurp not aliena jura, other men's rights ; be content
with thine own, for woe be to him that increaseth
non sua, that which is none of his own.
Princes that manage the sword of justice, which is
gladius Dei, the sword of God, must be tender how
they draw that sword against God that committed it
to them ; and every attempt that their power maketh
for that which is not theirs, doth arm itself against
God. Mr Calvin observeth well, Manent aliqua in cordibus
hominum justitia et aquitatis principia; ideo consensus
gentium est quadam vox natura : there abideth in the
hearts of men certain principles of justice, therefore
the consent of nations is a certain voice of nature.
Those princes that care not what nations do think
and speak of them, but pursue their own ends against
the stream and tide of jus naturals, natural right, do
run themselves upon the just reprehension of other
states, which wise and religious princes do labour to
avoid. 1. Because the private conscience in these public
persons can have no inward peace, where public equity
is violated. 203

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MAEBUEY ON HABAKKUK.

[Chap. IT.

2. Because the old rule of justice is built upon the
divine equity of nature, and confirmed by experiencj
of time, that male parta facile dilabuntur, evil gotten
goods soon consume.
3. Because all that love this jus naturals, will soon
find both will and means to resist encroachments,
fearing their own particular, as all hands work to quench
a fire. But what cares Nebuchadnezzar, or Alexander, or
Julius Caesar, so they may add kingdom to kingdom ?
And what cares his holiness of Rome, so that he may
be universal bishop, what other kings and bishops
say of them ?
To make this point profitable to ourselves, for we
speak to private persons. The rule is general.
All that increase their own private estate by oppres
sion and injustice, multiplying that which is not theirs,
making prize of all that they can extort from their
brethren, buying them out of house and home, weary
ing them with suits of molestation, spending the
strength of their bodies with immoderate labours at
so short wages as will not sustain them with things
necessary ; such, though their power do bear them
out in their injustice, yet do they undergo the hard
opinion and censure of all that love righteousness,
and they do bear the burden of many curses. Let
them lay this to heart, and take it for a punishment
from the hand of God.
2. The derision, taunted.
What do these men but lade themselves with thick
clay ? This also may pass for a sharp punishment ;
kings and great persons are not privileged from the
tooth of a satire, from the keen edge of an epigram,
from the bold affront of a libel.
We live in the age of fresh and quick wits, wherein
it is not an easy thing for eminent persons to do evil,
and to escape tongue- smiting and wit-blasting, pens
and pencils, a hand up to blazon great ones and their
actions, and inferior persons want not eyes upon them
to behold them, nor censures to judge them, nor rods
to whip them. I must not draw from this place any
authority to legitimate contumelies and disgraces, and
that which we call breaking of bitter jests upon an
other, selling our salt cheap.
1. Therefore understand that bitter taunts, satires,
and libels may be evil and unlawful, and yet God may
make a good use of them to lash and scourge those
that deserve ill ; and they that are so girded and
jerked shall do well to do as David did, to confess
204

that God sent Shimei to curse ; and as for Shimei, he
shall see that God will find a time to pay him too.
That this is a punishment sent from the hand of God
we have full evidence from the witness of holy Scrip
ture, even in this case.
The prophet Isaiah threateneth the Chaldeans with
this judgment, ' Thou shalt take up this proverb ' —
the margin readeth this taunting speech — ' against the
king of Babel: how hath the oppressor ceased, the
golden city ceased !' &c, Isa. xiv. 4. You see in
derision she is called the golden city. And after,
ver. 10, ' All they shall speak and say unto thee, Art
thou also become weak as we ? art thou also become
like unto us ? how art thou fallen from heaven, 0
Lucifer !' &c. Thus the great glory of the mighty
monarchy is become ludibrium vulgi, et fabula mundi,
the scoff of the vulgar, and the tale of the world.
So Jeremiah declareth that this shall be one part
of the punishment of Babylon, she shall be laughed
to scorn. Read at your leisure the 50th and 51st of
Jeremiah; amongst many salt and sharp taunts spent
upon Babel, this is one for a taste: chap. li. 8, 'Baby
lon is suddenly fallen and destroyed : howl for her, take
balm for her pain, if she may be healed.' It is David's
phrase, Ps. lix. 8, ' But thou, 0 Lord, shall laugh at
them ; thou shalt have all the heathen in derision.'
It was no small part of the passion of Jesus Christ,
the subsannations and scornful derisions of his ene
mies ; they made sport with him, as the Philistines
did with Samson : ' Thou that couldest build the
temple, come down,' &c.
It pleaseth God sometimes to suffer his good ser
vants to be tongue- smitten, as we see in the example
of David, and of Jeremiah, and Job, and others. And
have many examples of his permission of it in the
punishment of the wicked. This doth not justify
contumelies, or make libels and scandalous derisions
lawful, but it declareth them to be the rods of God.
Therefore let men tender their reputations, and do
that which is right in their places, be they high or
low, that they may not deserve ill of the times in
which they live, that they may have good report of
all men, and of the truth itself.
Amongst other things which, by way of caution, we
may take warning of,
1. Let them that would live out of the danger of
scorn and derision, apply themselves to glorify God
in their bodies and in their souls, and to honour him,
for God hath spoken it, 1 Sam. ii. 30, ' He that

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117

honoureth me, him will I honour ; but they that de
spise me shall be lightly esteemed.'
2. Let such take care that they be no despisers of
their brethren, that they sit not in the chair of the
scornful, for the wages of the scorner is scorn, and
they that trust in themselves and despise others go
away from the sight of God unjustified. Can pride
have a fall, and the lookers-on not laugh them to scorn ?
3. Let such keep a good tongue in their own heads,
for many fair pretenders of religion and outward pro
fessors are as long as Pambo in Eusebius taking out
of that lesson from David, Servabo circa os meum capis-
tram ne peccem lingua, ' I will set a watch,' See.
It was in fashion while that they that sought (as
they pretended) reformation of the church, sought it
in the way of HbeUing, and breaking jests upon the
prelates and malignants of the church. But St James
telleth us, chap. i. 26, that ' if any among us seem to
be religious, and refraineth not his tongue, that man's
religion is in vain.'
4. Let such take out the lesson of the apostle : Col.
iv. 6, ' Let their speech always be with grace, seasoned
with salt, that you may know how to answer every
man.' This is the seasoning of wisdom from above,
which, being the breath of the Holy Ghost, which is
the spirit of meekness, doth rather put the burdens of
our brethren upon us in Christian compassion than
heap burdens upon them in spite and disdain.
2. Yet I do not determine aU sharp and satirical
tartness of speech unlawful ; the acrimony of a taunt
hath sometimes due place, and it may be some of the
fire from God's own altar, when they do not proceed
from anger, envy, desire of revenge, vain ostentation
of wit, flattery of others whom it may please, pride of
our own hearts. When Adam had transgressed, and
God had laid his curse upon him, God said, Gen.
iii. 22, ' Behold, the man is become like one of us, to
know good and evil.' St Augustine saith, Verba sunt
insultantis, quod non solum factus fuerit qualis esse
voluit, sed nee illud quod factus fuerat conservavit.
God derideth the foUy of man fallen away from him.
It is said of EUjah, 1 Kings xviii. 27, 'And it came to
pass at noon, that Elijah awaked* them, and said, Cry
aloud ; for he is a god : either he is talking, or he is
pursuing, or he is in a journey, or peradventure he
sleepeth, and must be awaked.' So the prophet Isaiah
plays upon the idol makers and idolaters as if he had
one of our papists in hand, for he sets a man upon the
* Qu. 'mocked'?— Ed.

i, having cut down a tree: Isa. xliv. 16, 17, 'He
burneth part of it in the fire ; with part thereof he
eateth flesh ; he roasteth roast, and is satisfied : yea,
he warmeth himself, and saith, Aha, I am warm, I
have seen the fire : and the residue thereof he maketh
a god, even his graven image : he faileth down to it,
and worshippeth it, and prayeth to it, and saith, De
liver me ; for thou art my god.' You see what sport
the prophet maketh with idolaters, and sure he had
the Spirit of God. The apocryphal book of Baruch,
chap, vi., is a very pleasant bitterness against idols
and idolaters.
Surely this example in my text is justifiable, for it
taxeth the covetous oppressors of the earth for fools,
that take so much pain, and do so much wrong to
load themselves with thick clay.
Obj. But is it not an injury to almighty God to set
no higher price, and to give no better title, to the
richest of all metals, that which God himself was
pleased should be used in the choice vessels and orna
ments of his own house, than thus to indignify it ?
Sol. I answer, the prophet doth not indignify the
creature, but as God said to man, Pulvis es, thou art
dust, and he told him true out of what materials the
frame of his body was built, so it is no disgrace to
gold to call it thick clay, it being no other in the
matter of it.
And howsoever good use may be made of these
outward riches, yet are they never to be esteemed for
themselves, but for their use, which, if men on earth
could once understand and believe, they would not
set their hearts upon them. St Peter, 1 Peter i. 18,
calleth them ' corruptible things ;' St Paul, 1 Tim.
vi. 17, calleth them ' uncertain riches.'
Every man is easily drawn to study and labour to
the getting of this burden, and so insatiable in desire
that few say with Esau, ' I have enough.'
There is a singular wisdom in the use of riches,
which few do seek, because they do not understand
for what this thick clay serveth. In the Latin phrase,
all those things which we use are called impedimenta,
impediments : for as the baggage of an army is of
necessary use, yet hindereth the speed of their march,
so do our riches ; they are the faculties of well-doing,
yet we can hardly attain the wisdom to keep them from
being hindrances and lets to us in our journey home
wards. They serve us for fame and reputation, for
they support our credit in the world. They serve us
for show, for they furnish the table with dainties, the
205

118

MARBUEY ON HABAKKUK.

[Chap. II.

back with bravery, &c. They serve us for custody, to
lay up for posterity. They serve for dole and distri
bution, to be bestowed upon good uses. They serve
to buy out dangers, and to deliver us from evils.
They serve to make us friends. And they that can
plaster their walls with this thick clay may keep off
many a storm, and much foul weather.
Yet we have seen that all rich men are not happy,
even in the things of this life. Tully saith of Rabirius
Posthumus, In studio rei amplificanda, non avaritia
pradam, sed instrumentum bonitati quarebat ; that is
the best use of them.
We see in this example that the walls of Babel,
though plastered, and the roofs tiled with this thick
clay, so as it was called the Golden City, could not
privilege it from ruin and contempt. Therefore let us
not strive and study by indirect means, nor take too
much and immoderate care by direct means, to over
load ourselves with this thick clay ; we shall carry
none of it away with us when we die, and we are not
sure that they shall enjoy it to whom we would fainest
leave it.
The third punishment of Babel doth shew that this
thick clay hath wings. It is subject to spoil. It
makes Babel a good booty ; for when those sponges
have sucked in their full draught, many of them come
to the wringing and squeezing till they be left dry.
There be such in the world as study the emptying of
those full vessels, and find means to spring a leak in
them. This fall from plenty and fulness to want, from
honour to low condition, from power and command to
subjection and awe, makes the proud man a scorn to
the world ; for to outlive riches and honour and power,
and to see others decked in our trappings, whereof we
had wont to be so proud, this pricks our bladder, and
lets out all tbe wind, and leaveth us lank and empty.
This is the justice of God's proceeding against the
proud, whom he resisteth, as you heard out of Obadiah
in the example of Edom, and see now in the example
of the Chaldeans. As they that despise others are
now punished with contempt, so they that spoiled
others are now punished with spoil. One while the
hand is receiving bribes as fast as it can to get all, and
in a moment the same hand is giving of bribes as fast,
if it be possible to save some. If, therefore, there be
no better hold to be taken of these outward things
which make many so proud, if riches increase, set
not thine heart upon them; use them rather than
keep them. 206

Yet this is a great comfort to all that are oppressed
by the proud tyranny of men, ' God is still good to
Israel, even to all that have true hearts,' Ps. cxxv. 3;
and ' the rod of the wicked shall not rest upon the lot
of the righteous.' God will find a time to spoil the
spoiler, and to strip him out of all. There is neither
wisdom, nor counsel, nor strength against the right
hand of God, and that right hand will find out all his
enemies. Greatness and power are fearful to the common
man, yet nothing can restrain either the thoughts of
men and their judgments, but that they wUl search
into the actions of the highest, and observe what i's
done according to the rules of justice, and wherein
religion and justice are wounded. Nothing can hinder
but that where men may dare to communicate their
thoughts to faithful ears, there the scroll of grievances
will be unfolded, and the injustice of tyrannical op
pressions will be laid open.
Nothing can hinder the vengeance of our just God,
the king of all the earth, but that he will take the-
matte* into his own hands, and deliver the oppressed,.
and spoil the spoiler. Oppressors must die ; then
will their names stink and be abhorred of posterity,
and there will be black records made of them in the
books of time. When God putteth his hand to the
spoiling of them, he will spoil them in all that they
trusted in.
1 . In their friends : they shall fall off, and be the
first that shall help to strip them.
2. In their honours : every man shall put an hand
to the casting of dust upon them.
3. In their reputations : their names shall be hate
ful upon the face of the earth.
4. In their posterity : God shall curse their seed,
and never trust any of them again with his power, or
the execution of his judgments.
Only let the oppressed wait the leisure of God for
this : ' the vision is for an appointed time ; but it
will come to pass, it will not fail.'

Ver. 9-14. Woe to him that coveteth an evil covetous
ness to his house, that he may set his nest on high, that
he may be delivered from the power of evil ! Thou hast
consulted shame to thy house by cutting off many people,
and hast sinned against thy soul. For the stone shall
cry out of the wall, and the beam out of the timber shall
answer it. Woe to him that buildeth a town with blood,

Vee. 9-14.]

MARBURY ON HABAKKUK.

119-

and stablisheth a city by iniquity ! Behold, is it not
of the Lord of hosts that the people shall labour in the
very fire, and the people shall weary themselves for very
vanity ? For the earth shall be filled with the knowledge
of the glory of the Lord, as the waters cover the sea.
These words do tax the Chaldeans with another sin,
and denounce a punishment against it. Concerning
the words, woe to him that coveteth an evil covetousness
to his home, there is a good covetousness, which en-
grosseth the treasure of spiritual graces, of which the
apostle, Z9)X._Vs hi ra yagiafMara, ra xgziTTOVu, ' Covet
the best gifts,' 1 Cor. xii. 81. Here is desire with
intention ; it must be zeal, and zeal with emulation,
striving to be before others, that no man get prece
dence of us therein ; but the things desired be XH'e'
pt,a,Tot,, that is, such gifts are given of free grace.
But that covetousness is evil to a man's house, that
is, to his estate, and family, and posterity, which is
joined with ambition of height : that he may set his
nest on high to be above others, which is joined with
distrust in God, and trust in things temporal ; that he
may be delivered from the power of evil, believing that
honour and high place will set him out of the reach of
misery. Ver. 10. Thou hast consulted shame to thy house in
cutting off much people. Here is another sin added to
covetousness and ambition, cruelty and shedding of
blood, to make their own portion fat ; and whereas
they have studied honour and greatness, all turns to
shame abroad in the world, and to the burden of a
guilty conscience within them : ' Thou hast sinned
against thy soul.'
Ver. 11, 12. For the stone shall cry out of the wall,
the beam out of the timber shall answer it. Woe to him
that buildeth a town with blood, and establisheth a city by
iniquity. Here God bringeth in inanimate and sense
less things accusing and upbraiding them. They cannot
look upon either the stone-work of the walls or the tim
ber work on the floors and roofs of their buildings, but
they shall hear the voice of their upbraidings speaking
to their consciences that these are ill gotten : rapine
and cruelty put them together, and married them in
that frame without a licence. The voice of their
clamour is woe to him that hath done so.
Ver. 13. Behold, is it not of the Lord of hosts that
the people shall labour in the very fire, and the people

shall weary themselves for very vanity ? I understand
him thus : it is God's own hand against them that they
shall endure hard and extreme labour, as it were in the
fire, to compass their own ends ; and when they have
crowned themselves, they shall reap a crop of vanity,
as David, ' Man disquieteth himself in vain.'
Ver. 14. For the earth shall be filled with the know
ledge of the Lord, as the waters cover the sea. That is,
God, who by his long forbearance and remissness, is
forgotten in the world, shall now declare himself in
the execution of justice, that he shall be known : as
David saith, ' God is known by executing judgment,
ut aqua, as the waters,' i. e. sine mensura, that is,
without measure.
The sum of this section is the denunciation of that
judgment of God against the Chaldeans, wherein we
consider, 1. Peccatum, the sin.
2. Pcenam, the punishment.
3. Effectum, the effect.
1. Peccatum, here is a chain. For,
(1.) Here is infidelity : he would be delivered from
the power of evil, but he will not trust God with pro
tecting him from it.
(2.) Here is ambition, desire of high place to build
his nest on high, for more security.
(3.) Here is covetousness, to get the means of this
high rising.
(4.) Here is cruelty, to break through all impedi
ments that stand in the way.
2. Pcena.
(1.) Shame to his house.
(2.) Sin against his soul.
(3.) Loss of labour.
3. Effectus. ' The earth shall be filled with the
knowledge of the glory of the Lord,' &c.
1. De peccato. One observation I gather from this
whole point concerning this sin of tbe Chaldeans. It
is St Augustine's, Peccatum nunquam est solitarium,
sins grow in clusters. It is a stream that runneth in
the channel of nature ; and the further it runs, the
more corruptions send in their currents into it ; and,
as rivers, the further they run the wider they grow, so
doth sin, viresque acquirit eundo. ' When lust hath
conceived, it bringeth forth sin ;' and lust may say of
that birth, as Leah did, when Zilpah also bare Jacob
a son : Gen. xxx. 11, ' A troop cometh, and she called
his name Gad ;' for sin is sociable. \ 207

120

MAEBUEY ON HABAKKUK.

[Chap. II.

In the temptation which corrupted Eve, 1. Satan
suggested infidelity, shaking her faith in the truth of
God's word. 2. He gave a touch upon the justice of
God, that it was scarce equal that God should except
any tree, and not give Adam unlimited power.
3. He suggested a titillation of pride, making her
believe that they might be like God.
4. Wherewith is joined a suggestion of discontent
with their present state.
5. There went with this a tang of gluttonous desire.
So in Gehazi's sin, who was Elisha's servant,
2 Kings v. 20.
1. He grudged that Naaman, the Syrian, should go
away with such a favour done him, and carry away
the whole present that he rendered to his master.
2. He had a covetous desire to have some of it.
3. He went after, and told Naaman a lie : ' My mas
ter hath sent me.'
4. Another lie followed : ' There be two young men
of tbe sons of the prophets.'
5. He was sent to demand a talent of silver, and
two changes of raiment for them.
6. He dissembled. He must be urged to take two
talents. 7. He made a cunning conveyance. He bestowed
them in' the house, and let the young men go secretly.
8. He shut up all with another He : ' Thy servant
went no whither.'
David's sin had many sins in it.
1. A sin against God in the disobedience of his law.
2. Sin against his own body, in defiling it.
3. A sin against the body of his neighbour's wife.
4. A sin against the religion which was so scan
dalised. 5. A sin against his neighbour's life, (1 .) Inebria-
vit eum ; (2.) Jussit occidi.
6. Which followed all these, a neglect of God's ser
vice for ten months together, in which he continued
impenitent. St James saith, chap. ii. 10, ' Whosoever shall keep
the whole law, and yet offend in one point, is guilty
of all.'
Quest. How can a man keep the whole, and yet
break the whole law of God ?
Sol. He is called here a keeper of the whole law,
either, 1. By supposition, and so it is but a case put thus.
Put the case a man could- keep the whole law, save
only in some one thing.
208

2. Or by his own opinion of himself.
3. Or by his endeavour to keep all.
Yet this man offending in one, breaketh the whole law,
1. Because there is such a concatenation of the
duties of reUgion and justice, that he which offendeth
in one breaketh the chain.
2. Because any one sin unrepented, violateth love
and obedience, which, if it be not full, it is no love,
no obedience at all.
For the breach of one commandment doth distaste
all the rest of our obedience, as a Httle leaven soureth
the whole lump ; therefore, though we cannot say that
he which breaketh the Sabbath committeth adultery,
or that he that stealeth is a murderer, yet we may
say that he that doth break the least commandment
of the law, is guilty of the breach of the whole law in
omission, though not in commission, seeing the obe
dience that the law requireth failing in one duty cor-
rupteth all that we do, say, or think.
Let us now behold the concurrence of sins in the
Chaldean, and begin,
1. At his incredulity, for he would be delivered
from evil ; but he trusteth not God with it, bjit goeth
his own way to it. This is the mother sin of all evil
ways and means unlawfully used to accomplish men's
ends here on earth, distrust in God. For when we
use fraud, and lying, and dissembling and concealing
of the truth, and bind untruths with oaths, to gain
credit to what we say untruly ; when we make no con
science of injury, which may be hidden with cunning,
or borne out with violence, all this proceeds from dis-
trust in God. And so we grow guilty of the two great
evils of which God himself complaineth : Jer. ii. 18,
' For my people have committed two evils : they have
forsaken me, the fountain of living waters, and hewed
them out cisterns, broken cisterns, that can hold no
water.' Again this : Heb. iii. 12, ' Take heed, lest
there be in any of you an evil heart of unbelief, in
departing from the living God.' The heart that dis-
trusteth in God, departeth from him; therefore he
saith, ' It is a people that do err in their hearts, be
cause they have not known my ways.'
The corruption, then, is in the heart ; for if that
did love truly, it would trust God wholly ; for where
we love faithfully, we trust boldly. ' But the god
of this world hath blinded the minds of them which
believe not,' 2 Cor. iv. 4. That answereth his ques
tion, ' Who hath bewitched you, that you should not
obey the truth ?' .

Vee. 9-14.]

MAEBURY ON HABAKKUK.

121

Infidelity is the root of all evils in us ; for we can
not fear any threatening, where we do not believe any
danger. We cannot hope for any benefit where we
do not beUeve any promise ; for infidelity doth take
away all wisdom from us. This makes us to with
draw ourselves from the Lord, and it is a note of the
wicked man, ' neither is God in all his ways.'
Thus saith the Lord, Jer. xvii. 5-8, ' Cursed be
the man that trusteth in man, and maketh flesh his
arm, and whose heart departeth from the Lord : for
he shall be like tbe heath in the desert, and shall not
see when good cometh ; but shall inhabit the parched
places in the wilderness, in a salt land and not inha
bited. Blessed is the man that trusteth in the Lord,
and whose hope the Lord is : for he shall be a tree
planted by the waters, and that spreadeth out her
roots by the river, and shaU not see when heat cometh,
but her leaf shall be green ; and shall not be careful
in the year of drought, neither shaU cease from yield
ing fruit.'
I need not say more of this argument. Here is rea
son enough given why you should commit your way to
the Lord ; why you should cast your care upon him ;
why you should not leave him, to trust to yourselves.
David saith, ' He made us, and not we ourselves :' he
saw us imperfect in the womb : he fashioned us. ' Thy
hands have made me, and fashioned me ;' ' he took me
from the womb.' He addeth, ' Upon thee have I de
pended ever since I hung upon the breasts of my
mother.' When we are hungry, he giveth bread that
strengtheneth man's heart. When we had not wit and
understanding to shift for ourselves, who fed and
clothed, and preserved us then ? ' Surely his hand is
not shortened, but his arm is stretched out still.'
Suppose that without him we could get bread, ' man
Uveth not by bread only.' Suppose that without him
we could sow much seed, ' it is only he that giveth
increase.' Let us observe the examples of God's judgments
upon such as forsake God, and trust their money, or
their friends, or corrupt means, to preserve them :
' One day telleth another.' The Chaldeans trust not
in God : their own net is their god, their own yarn is
their idol, they kiss their own hands. But ' fear ye
the Lord, aU his saints, and ti;ust in him ; for he never
faileth them that trust in him.'
I have blamed some for buying and selling on the
Sabbath ; they have answered that they are poor, and
are forced to it, to help to feed them. Is not this

infidelity ? They dare not trust God for their meat ;
they dare trust to their own ways against the precise
commandment of God.
Unlawful recreations on the Sabbath are so de
fended ; poor labouring men, that work all the six
days, must have some time to refresh themselves.
But I would fain know by what indulgence they may
dispense with the law of the Sabbath. God hath
bidden thee to remember to keep the whole day holy ;
if thy recreations be holy, thou keepest the law ; if
unholy, thou breakest it.
When some are detected of fraud and theft, their
plea is their necessity. Here is a root of infidelity ;
for doth God lay a necessity upon any man to break
his law ? He hath laid on thee a necessity of labour ;
if that will not do, he hath given the rich charge of
thee. The truth is, that this root of infidelity doth yet
remain in the hearts of most of us, and is the cause
of all the sins that are committed. For the light of
the gospel doth shine much more clear now than ever
it did in this land, and the knowledge of the truth is
more spread than ever before here. Yet never was
there greater corruption of manners, nor more cunning
shifts devised for the advancing of men's particulars.
The crying sins of the Jews, injuries done between
man and man ; corruption and contempt of religion ;
corruption of justice ; to all these our land doth plead
guilty. Where is the fault ?
Have you not heard, have you not been taught, the
ways of the Lord ? Have you not been admonished
of your duty ? Have you not been chidden and
threatened for these things ? Hath not the seal of
God's judgments, written within and without with
lamentations, mourning, and woe, been opened and
read to you ?
Hath not God rained examples thick of his justice
and judgment against high and low for these things ?
Why, then, is not this amended ?
There is a root of infidelity ; we do not, we dare
not, trust God ; and from hence comes,
1. In some atheism ; they live without God in the
world. 2. In others epicurism ; they live aU to delight.
3. In others temporising, and foUowing and serving
men. 4. In others heresy, embracing their own opinions.
5. In others apostasy from religion and faith.
6. In others hypocrisy, seeming what they are not.
209
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122

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[Chap. II.

7. In most carnal security, not caring for threaten
ings. 8. In many wilful ignorance, not caring for the
knowledge of God.
But thou, man and woman of God, fly these things,
and know the Lord. The more thou knowest him, the
more thou lovest him ; the more thou servest him, the
more thou trustest him, and the more he blesseth thee.
2. Ambition : ' that he may set his nest on high.'
Ambition is a limb of pride, and it is well set forth
in my text. It is a building of a nest on high ; it is
but a nest that the ambitious man doth set up, but he
would have it high, to overlook all ; yet that doth not
make it safe, for there be clouds that can carry fire
from below to consume it, and there is lightning from
above to inflame it, and there is tempests and strong
winds to shake it. And the axe is laid to the root of
the tree in which the nest is built, and with the fall
of that tree the nest comes to the ground. The highest
tree for a subject to build his nest in is the favour of
the prince ; yet David saith, ' Trust not in princes,
for there is no help in them : their breath departeth,
they return to the earth, and their thoughts perish.'
It may be that he that sitteth next in the chair of
sovereignty will be no tree for the same birds to build in.
Ambition is an inordinate desire of honour. St
Gregory hath a rule which would stop the mouth of
suitors and competitors for honours : Locus regiminis
desiderantibus negandus est, fugientibus qfferendus. Vir-
tutibus ergo pollens, coactus ad regimen veniat.
Naturally, the love that every man beareth to him-
f and the good opinion that pride putteth into him
of himself, doth make him desire to set his nest high ;
and therefore every man observeth the course of the
times in which he liveth, to see which is the readiest
way to rise.
The king is called the fountain of honour, for from
the ruler of the people aU subordinations of rule de
rive themselves ; and therefore, Prov. xxix. 26, ' Many
seek the face of the ruler.' The way of preferment is
soonjj found, and ambition hath a foot for it. The
prophet's phrase, Pes superbia, the foot of pride. If
only virtue were the way, only virtue would be studied.
But I look not so low as the throne of earthly
princes for the fountain of honour. I hear the psalmist
say, Ps. lxxv. 6, 7, 'For promotion cometh neither
from the east, nor from the west, nor from the south.
ButJGod is judge : he putteth down one, and setteth
up another.' 210

Many are ambitious of high places who have both
friends and means, and yet cannot climb ; many more
unlikely speed before them ; and I can ascribe this to
nothing but the, supreme hand of God, from whom all
promotion cometh ; he will have his will done.
Some he raiseth to their own ruin, others to the
punishment and correction of the sins of the time in
his anger ; others for the good of men, in favour of
his church and the commonwealth.
It becomes not us to censure the powers that are
ordained of God, as the apostle teacheth, or to envy
their high nests ; but let every soul be subject to the
ordinance of God, and rest in his will, by whom
princes reign, and by whom they advance where* he
pleaseth to set up.
But ambition of high nests is the theme of our dis
course, which is an inordinate desire of honour ; and
that is a sin. It corrupted the angels which fell, and
they impoisoned our parents with it in paradise ; both
desired to be like God, neither stood content with the
glory of their creation. Concerning which, understand
that the state of creation did give man no further
dominion than this : Gen. i. 28, ' Replenish the earth,
and subdue it ; and have dominion over the fish of
the sea, and over the fowls of the air, and over every
living thing that moveth upon tbe earth.' Here is no
dominion given to man over man ; but all mankind is
endowed with equal dominion over all these things,
and man is to acknowledge no sovereign lord but God
his Maker. But presently after the fall, for the
punishment of the woman, who had brought the desire
of her husband subject to her, by tempting him to eat
ofthe forbidden fruit, God said to her, Gen. iii. 16,
' Thy desire shall be subject to thy husband, and he
shall rule over thee.' Yea, when God saw Cain's
countenance cast down, he called him to account for
it ; and knowing his discontent to be against Abel, he
said to Cain, Gen. iv. 7, ' Unto thee his desire shall
be subject, and thou shalt rule over him ;' which St
Chrysostom doth expound, deprivilegio primogenitura.
But as sin brought in the law, for justo non est
posita lex, so sin brought in magistracy for execution
of the law, and brought down the sword of God
amongst men ; and the equal condition of mankind in
his creation by sin was changed into male and female,
not in sex, but in subjection, high and low, rich and
poor, bond and free. So that this ambition of an
* Qu. 'whom'?— Ed.

Ver. 9-14.]

MARBURY ON HABAKKUK.

123

higher nest came in with sin, and being so brought in
at first, it cannot be without sin.J
St Jerome speaks bugs* words, Cave honores quos
sine culpa tener e non potes ; sublimitas honor um mag-
nitudo scelerum. And St Augustine complains of no
thing more than that he was made a bishop ; he was an
holy man, but a man, and his passion transported him.
In nullo sentio Deum ita iratum mihi quam in hoc,
quod cum indignus essem poni ad remum, positus sum
ad amplustre, sive gubernacidum ecclesia. But how
soever his humiHty unworthied him to himself, it was
God's great blessing to his church, not only then, but
in all succeeding ages, that God so promoted him.
One thing among the rest maketh ambition an un
manly sin, for two contraries meet in the ambitious,
that is, pride and a base mind : pride striving to
climb high, and a base mind servilely attending the
means of rising, waiting and observing such as may
help him up, as one that climbeth embraceth every
bough, and huggeth in his arms what he shortly
treadeth under his foot.
But Seneca saves me a labour, for he doth describe
such a man to the Hfe : Ambitiosus semper est pavidus.
Timet quod dicat vel faciat, quid oculis hominum dis-
pliceat; honestatem mentitur, humilitatem simulat, cunc-
tis adulatur, cunctis inclinat, omnium est servus et
tributarius, gravem habet in se pugnam.
The end of the Chaldean's ambition to set his nest
so high, is that he may be delivered from the power
of evil. Herein is a great fallacy, for be high nests
the safest, and is greatness security ? May not we
that have lived to see in few years great changes,
say that high preferments be giddy and slippery,
feriuntque summos fulmina montes ?
The reasons why ambition maketh men unhappy.
1. The ground of it is pride, which^is an over- ween
ing ourselves and our own worth ; and this robbeth
God of glory; for quid habes quod non accepisti, there
fore God resisteth the proud.
2. The whole operation of ambition is by the wis
dom of this world, and that is folly. Petrus Ravenna
doth set it out well :
Ambitio est quadam simia charitatis : charitas pa-
tiens est pro atemis: ambitio patitur omnia pro caducis:
charitas benigna est pauperibus, ambitio divitibus: chari
tas omnia suffert pro veritate ; ambitio pro vanitate ;
utraque omnia credit, omnia sperat, sed dissimili modo.
* Qu. ' big ' ? Or is it words that may frighten us, as a
bugbear?— Ed.

3. It is altogether uncharitable ; for charitas ut teip-
sum. It is Job's phrase of the fatherless, he was
brought up with me as with a father ; so doth charity
bring up inferiors, and equals grow together; but
ambition doth not, cannot affect magnitudinem suam,
sine parvitate aliena.
A. It is before expressed to be insatiable, quis enim
modus adsit honori ? A man desireth first to be emi
nent in the street wherein he lives, and then in the
city; and yet having attained his desire, as Seneca
saith, Navis qua in flumine magna est, in man parvula
est. One that is high and great in the city, in the
country where he lives, in the university, let him
come to the court, and he shall see how many spheres
of greatness do move above him. Here is more work
for ambition : if we remember the law, proximum ut
teipsum, ' thy neighbour as thyself,' we will no more
desire to exceed one the other in the state wherein we
live, than a man desireth one hand or one leg, in pro
portion of strength and bigness, to exceed the other
in his body.
5. We have a fair example in our elder brother,
for though he was such as to whom it was said, Heb.
ii. 17, Adorent eum omnes angeli ejus, ' worship him,
all ye angels,' yet to become our brother; 'In aU
things it behoved him to be made like unto his breth
ren.' He could not do this without humiliation ; there
was no power above him to humble him, and ' he
thought it no robbery to be equal with God;' the
power that did it was in himself, humiliavit sernst ip-
sum, he humbled himself.
Ambition, therefore, putteth us out of the way of
life. Christ humbled himself: Et qui vult esse dis-
cipulus meus sequatur me, ' He that will be my disciple
must follow me.'
The doctrine of contenfedness doth still offer itself
to us, commanded in the last of the ten, for non con-
cupisces aliena saith, sorte tua contentus, be contented
with thy lot. This also serveth for the next point.
3. They are charged with covetousness, of which
Christ saith, ' Take heed and beware of covetousness,'
giving us a double caution against it.
The apostle giveth a reason, because it is the root'
of all evil, 1 Tim. vi. 10 ; but that reason doth not
draw blood, for where the conscience is not tender,-'
malum culpa, the evil of punishment* is not feared.
But it followeth, 'Which while some have coveted

* Qu. '.in'?— Ed.

211

124

MARBURY ON HABAKKUK

[Chap. II.

after, they have erred from the faith, and pierced
themselves'through with many sorrows.'
Ambition^hath this handmaid to attend it, this fac
tor to negotiate for it ; for ambition is not supported
without great charge. Our own times tell us so, and
ambition cannot be a great spender, if covetousness
be not a great getter. Covetousness is an inordinate
desire of the wealth of this world, and is many ways
culpable. 1. Because God hath given man dominion of the
earth, and hath put aU things under his feet, let not
us remove them, and, as David saith, let us not cor
apponere, set our heart upon them.
Gold and silver are lower put under us than the
surface of the earth, for they grow within the bowels
ofthe earth, nearer to hell, to shew the danger that is
in them. Therefore the apostles had these things not
put into their bosoms, or into their hands, but laid at
their feet.
2. Because the Scripture hath expressed the woe
of God belonging to the covetous, as you have heard,
Va homini qui congregat non sua, woe to the man
which gatheretb not bis own.
They that are covetous do carry stateram dolosam,
a deceitful balance, Hosea xii. 7, for, lay the con
science in one scale, and the least gain that is in the
other, the conscience is found too light, as St Augus
tine, Lucrum in area, damnum in conscientid.
For St Paul, Eph. v., calleth covetousness idolatry ;
and Christ calleth Mammon the god of the covetous :
' Ye cannot serve God and Mammon.' This is clear ;
for where doth the covetous man bestow and place his
faith, hope, and love, but in his wealth, which we do
owe to God ?
The rich man sang a requiem to his soul, Luke xii. :
'Now my soul, make merry, for thou hast goods
enough laid up for many years.'
3. Because covetousness is a fruitful sin ; the
daughters thereof are commonly
(1.) Usury; (2.) rapine; (3.) fraud; (4.) bribes;
(5.) simony.
(1.) Concerning usury, let me out ofthe word say
only to you, that he shaU dwell in the Lord's taber
nacle, that is, shall rest under God's protection on
earth ; and he shaU dwell in the holy hill, that is,
possessions in heaven, who ' putteth not his money
out to usury,' Ps. xv. Where he shall dwell that doth
so, you may easily conclude.
If you will hear the judgment of a parliament, the
212

statute* concerning the forbidding of usury doth be
gin thus : ' Forasmuch as all usury by the laws of God
is sin, and detestable, Be it therefore enacted,' &c.
If thou wilt know the judgment of learned divines,
fathers both of the eastern and western churches,
councils, later divines have written against it, and de
tected it unlawful, so that it is of all learned evil
spoken of.
But the covetousness of the Chaldeans was not of
this sort, therefore not of purpose to be bandied, but •
incidentally to be remembered ; yet non sine morsu in
transitu, yet not without a lash in the way.
(3.) Fraud is another of the daughters, of covetous
ness, when we by any wit, or the art of seeming, do
over-reach one another in matter of negotiation, of
which the apostle, 1 Thes. iv. 6 : ' That no man go
beyond, or defraud his brother in any matter, because
the Lord is the avenger of all such, as we also have
forewarned you, and testified.'
(4.) Bribes is another daughter of covetousness.
It was part of Samuel's purgation of himself: 1 Sam.
xii. 3, ' Of whom have I received bribes to blind mine
eyes therewith ? ' For Solomon saith, Prov. xvii. 23,
' A wicked man taketh the gift out of the bosom, to
pervert the ways of judgment.' Micah describeth
more than his own times : chap. iii. 11, ' The heads
of Sion judge for reward, and the priests thereof teach
for hire, and the prophets thereof divine for money :
yet will they lean upon the Lord, and say, Is not the
Lord among us? no evil can come npon us.' Read
on. (5.) Simony is another daughter of covetousness.
I say no more of it, but leave it with St Peter's bless
ings, Pereat argentum tuum tecum, ' let thy money
perish with thee.'
But rapine was the proper and natural daughter of
the covetousness of the Chaldeans ; they had their
angle, and their net, and their drag ; nothmg could
escape them. The great fish did eat up the little
ones ; oppression was the crying sin of Babylon, all
their neighbours did groan under it.
(1.) This sin doth destroy jus naturals, natural
right, which is, quod tibi fieri non vis, alteri nefeceris,
do as thou wouldst be done to ; out of which principles
these two do arise :
1. Ne cui noceas, hurt none.
2. Ut communi bono deservias, serve the common
good. * An. 14 Elizab.

Ver. 9-14.]

MARBURY ON HABAKKUK.

12-5

(2.) It offendeth the written law, which doth not
only restrain actum rapina, non furaberis, the act of
rapine, thou shalt not steal, but voluntatem rapina,
non concupisces, but the will, thou shalt not covet.
Agur the son of Jakeh saith, Prov. xxx. 14, ' There
is a generation whose teeth are as swords, and their
jaw-teeth as knives, to devour the poor from off the
earth, and the needy from among men.' This gene
ration is not yet grown barren. Christ saith, Pauperes
semper habebitisvobiscum, you shall have always the poor
with you ; and this generation of oppressors will be
ever teeming so long as they have such matter to work
upon, for the rich and mighty will shift for themselves.
(3.) It incurreth the severe censure of God's jus
tice ; for if God say, ' Go, ye cursed,' .to them that
did not dare sua, give their own, quid faciei eis qui
rapuerunt aliena ? woe to them that take that which
is none of theirs.
(4.) This sin of rapine doth incur the curses of
them that are robbed ; for every man crieth woe to
such as congest that which is not their own.
(5.) This sin doth hinder the ascent of the prayers
of them that commit it. God will not admit them to
his presence, for so God saith, Isa. i. 18, ' Relieve
the oppressed ; judge the fatherless ; plead for fhe
widow. Come now, and let us reason together.'
(6.) The time shall come when those that suffer
wrong shall judge their oppressors, for ' the saints
shaU judge the world.'
Therefore let every man make conscience of doing
violence. ' Doubtless there is a God that judgeth in
the world.' Let us value men as our brethren, and
seek their good ; let us direct our intentions and sub
ventions to that only end, that he that loveth God
may declare it by loving his brother also ; let our
brethren grow up with us, and let us joy in their pros
perity. 4. Cruelty is charged upon them.
For they build in blood, and cruelty is also one of
the companions of ambition and covetousness. If
Ahab have a desire for Naboth's vineyard, either
Naboth must part with his vineyard or his life.
They are not all innocent of this great offence that
keep themselves from shedding of blood. They that
invade the means of the maintenance of life, that
pinch the labourer in his wages, or that make the
hireling work for nothing, or that let their hire sleep
in their custody, whilst he pineth for want of things
necessary, are all guilty of this accusation of blood-

It was the provocation wherewith God was provoked
against the old world, for which he brought upon
them the great flood that destroyed them aU. This
was Edom's sin in Obadiah.
There is a manifold cruelty, as you then heard.
1. Cruelty of combination, when we make ourselves
strong in a faction, to oppress all that oppose us, and
go not our way.
2. Cruelty of the eye, when we can be content to
look on, to see injuries done to our brethren, without
any compassion or subvention.
3. Cruelty of heart, when we rejoice against them
that suffer wrong, and make ourselves merry with
their afflictions.
4. Cruelty of the tongue, when we insult over them
and brand them with taunts.
5. Cruelty of the hands, when we
(1.) Either persecute their persons with molesta
tion ;
(2.) Or touch their liberty with unjust restraint;
(3.) Or rob them of their goods by cruel direptions ;
(4.) Or hinder the course of justice that should do
them right ;
(5.) Or procure their death because they do stand
in our light, and hinder our rising. Of all these I have
spoken heretofore. We now hasten to the declaration
of God's just vengeance against this ambition.
2. The punishment.
1. They consult shame to their own house.
2. They sin against their own souls.
3. They labour in vain, and without success.
1. They consult shame to their own house. Am
bition doth affect to build up an house, to establish a
name that may continue in the blood and posterity
in succeeding generations with glory and honour.
David hath a cross prayer, which is in the hearts and
mouths of many that hate such pride : ' Let not their
wicked imagination prosper, lest they grow too proud.'
These words do shew that ambitious pride shaU not
prosper ; and whereas they study honour, and consult
glory, in their aim and intention, God turneth it all
to shame in the event.
The words of my text are the words of God ; he
knoweth what he meaneth to do, and he saith, ' they
consult their own shame,' because he purposeth to
turn all their glory into shame.
Shame is the thing that an ambitious man doth
desire to decline above all things ; all his studies bend
their strength against it, and pursue glory, which is
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126

MAEBUEY ON HABAKKUK.

[Chap. II.

the contrary to it. To this purpose covetous men
gather riches, and then with money purchase great
offices and great titles to make great houses, and
nominous families upon earth to survive them.
But where this greatness is begun by ambition,
maintained and supported by rapine and cruelty, pride
wiU have a fall ; he that meaneth to give it the fall
saith so. God, whose power none hath ever resisted,
he will turn that glory into shame.
The wise man saith, Prov. xv. 27, ' He that is
greedy of gain troubleth his own house.' For, Prov.
xiv. 11, ' the house of the wicked shall be overthrown.'
He doth not mean domus, the house, but familia, the
family, the whole name and posterity, the glory ; all
shall perish and come to shame.
And Prov. xv. 25, Solomon tells us who shall do it :
' The Lord will destroy the house of the proud.' This
is their shame, to come down again, when men have
been aspiring, and settled their nest on high, and
made themselves believe that their honour shall be
estabhshed upon their house ; for then,
1. God shall laugh them to scorn, the Lord shall
have them in derision, saying, Behold, the man is be
come as one of us.
2. Men shall laugh at them and say : Ps. lii. 7,
' Lo, this is the man that made not God his strength ;
but trusted in the abundance of his riches, and
strengthened himself in his wickedness.' For Solo
mon saith, Prov. xi. 10, ' When the wicked perish,
there is shouting.'
3. The Lord shall be glorified in the shame of the
proud, covetous, cruel man ; for every man shall say,
Rev. xviii. 8, ' Strong is the Lord God who judgeth
them,' as over Babel. Thus is God praised : ver. 20,
* Rejoice over her, thou heaven, and ye holy apostles
and prophets ; for God hath avenged you on her.'
This point is of excellent use.
Use 1. For doctrine, it te_Tche.li us that which
Solomon hath said, Prov. x. 24, ' The fear of the
wicked shall come upon him.' The proud man feareth
nothing so much as shame, the covetous man feareth
nothing so much as want, the cruel man nothing so
much as revenge, the glutton nothing so much as hard
fare, the drunkard nothing so much as a cup of cold
water ; and God hath threatened these offenders with
all these judgments.
Use 2. It commendeth to us wisdom, and righteous
ness, and humility, and all holy virtues, for they be
all builders, and raise up houses, and lay the founda-
214

tion sure. Ps. cxii. 7, Ab auditione mali non iimebit.
' The just man is bold as a Hon,' as Solomon, Prov.
xxviii. 1. ' The wicked are overthrown, and are not :
but the house of the righteous shall stand,' Prov.
xii. 7. Humility layeth the foundation of it low.
Faith worketh by love to furnish it. Honour and
much glory are the roof of it ; peace is the fence about
it, and prosperity the demesnes belonging to it. And
the guard of angels pitch their tents round about it.
This house is built upon a rock, yet it must endure
the winds and waves.
Use 3. This hath deceived many, for they have
thought unrighteousness the better and safer way,
because they have seen the wicked flourishing, and
spreading like to a' green bay tree. Job disturbeth
them in their ruff, and glory, and fulness, and fat
ness : Job xx. 9, ' Their houses are safe from fear,
neither is the rod of God upon them.' It goeth plea
santly for two or three verses, but, ver. 13, ' in a
moment they go down to the grave.'
It is an admirable wisdom that Job hath recorded
to direct our observation of such : ver. 16, ' Lo, their
good is not in their hand.' They are not masters of
their happy estate ; which he proveth : ver. 17, ' How
oft is the candle of the wicked put out ;' it is but a
candle, and it is put out often ; ' for God distributeth
sorrows in his anger.' God is angry ; he doth not
cover them over with sorrows, and overwhelm them
with woe here, but he distributes sorrow, giving them
some lucida intervalla.
This varnish, and paint, and gilding of unrighteous
ness with temporal happiness, doth make it deceive
many: Ps. xcii. 6, 'A brutish man knoweth not;
neither doth a fool understand this. When the wicked
spring as the grass, and all the workers of iniquity
flourish, it is that they shall be destroyed for ever.'
Who would have thought it ? every man saith when
he seeth pride have a fall. No; for the psalmist
saith, ' Thy thoughts are very deep.'
Here God himself declareth that ambition shaU end
in shame ; and the candle of the wicked, when it is
put out, will end in a foul and stinking smoke.
Use 4. This admonisheth and exhorteth all that love
their houses, and study their own honour, to seek it
in the way of piety and charity ; let such serve God,
let them not neglect the Lord's house, the Lord's day,
the Lord's table ; let them suffer their brethren to
dwell in peace by them, and to grow up with them,
and to be the better for them.

Ver. 9-14.]

MARBURY ON HABAKKUK.

127

It is not the riches that we leave behind us to our
heirs that doth build our house, but that we bestow
well to the honour of God, and the good of our brethren
where we live. You shall see it in our Saviour's sen
tence : Mat. xxv. 35, ' I was hungry, and you fed
me : I was naked, and ye clothed me,' &c. Not the
meat that we do eat ourselves, nor the clothes that
we do wear ourselves, nor the money and land that
we demise to our posterity, maketh us friends in the
day of the Lord, but what we dispose.
A worthy citizen of our city, that had been his own
steward of his goods, and disposed them to many
charitable uses, was his own poet for his epitaph, and
caused this line among others to be insculped on his
grave, That I gave, that I have.
Which calls to my remembrance a story that I read
in Peraldus, bishop of Lyons in France, how a great
lord, thinking his tenant somewhat too rich, and
meaning to share with him, required of him a true
inventory of his estate, and what his wealth was. He
answered, it was in all six hundred crowns. It was
objected that he dissembled his estate : such a grange,
such a house, such a farm, and many other things of
good value belonging to him were not named ; he an
swered : Ilia non sunt mea, sed domini mei, qui quando
voluerit potest ea accipere ; sed quod dedi pro Deo in
manus pauperum in salvd custodia posui, ita quod nullus
potest mihi illud auferre. These are not mine, but
my lord's, who, when he please, may take them from
me ; but what I have for God given to the poor, I
have laid that in safe custody, so as none is able to
take that from me.
The riches wherewith we honour God do build our
house, always provided that they be riches well gotten ;
for if charity have been violated in the getting of
wealth, the charity of giving it away to the poor will
not redeem the breach of justice. Justice must ever
go before charity in the dispensation of our goods.
First, suum cuique, to every one his own ; then tuum,
thy own ; so Zaccheus, he began at reddo, I restore ;
and from thence went to do, I give.
2. Punishment. ' And hast sinned against thy
soul.' The meaning, as I take it, is, that all this evil shall
one day smart upon the soul of the Chaldeans. The
doctrine is,
Doct. All sins committed against the law of God,
are done against the souls of them that commit them.

The committers of sin are of two sorts :
1. The elect ; 2. The reprobate.
The elect sin against their souls. 1. Culpa, in the
fault. 2. Pcena, in the punishment.
1. Propter culpam, in regard of the fault.
1. Because every sin that a man committeth doth
defile the soul, and polluteth the temple where the
Holy Ghost should dwell; so that Christ saith to
every soul, ' Except I wash thee, thou hast no part
with me.'
2. Because every sin that a man committeth doth
hinder the influence of grace, and maketh the soul
the more uncapable of light and heat from the Sun of
righteousness ; for every sin is an eclipse of that Sun,
which is thus proved.
1. In our hearing of the word ; if we be either like
tbe highway, where the seed is lost quite, Mat. xiii. 3 ;
or like the stony ground, where the seed cannot take
root; or like the thorny ground, where it may take
root and spring up, but is choked in the growth ; the
good seed never cometh to an harvest. Our sins
must be removed, to make the soil good and fruit
ful. 2. In our prayer-: Ps. lxvi. 18, ' If I regard wicked
ness in my heart, the Lord will not hear me.'
3. In our receiving the sacrament: 1 Cor. xi. 29,
' If I eat and drink unworthily, I eat and drink dam
nation.' 4. In alms : Mat. vi. 1, If I do it to be seen of
men, I lose my reward ; for I have it here.
Sin is leaven, it corrupteth the whole soul of man,
and maketh it a trespasser in all that it, doth ; so that
the elect man, in respect of his fault, doth sin against
his own soul, and defileth it.
2. Propter panam, in respect of the punishment.
1. Because it bringeth forth guilt of conscience,
which maketh us confounded and ashamed in our
selves, so that we dare not lift up our eyes to heaven,
nor look our God in the face, whose mercy we have
abused, whose anger we have provoked, whose good
ness we have offended.
2. Because sin maketh matter of sorrow in the
soul of the offender ; and a godly sorrow troubleth
and disquieteth the soul within us. In that case was
Job, Job vii. 20, Peccavi, quid faciam tibi ? Quid
feci . ' I have sinned, what shall I do unto thee ?'
3. Because the soul hath no peace till it hath
wrought a revenge upon itself, and upon the body^too
in which it committed sin. 215

128

MARBURY ON HABAKKUK.

[Chap. II.

David's Humilavi animam meam, Ps. xxxv. 13 ;
and St Paul's Castigo corpus meum, 1 Cor. ix. 27.
There must be afftictio, and amaritudo anima, Isa.
xxxviii. 17 ; we carry rods about us for the nonce ;
even our own hearts will smite us, as David's did.
This brings God home to us again : ' For I dwell
with the humble and contrite,' Isa. Ivii. 15 ; and then
salvation is come home to our house once again.
2. Impii autem non sic. Not so with the wicked ;
they sin against their souls, because all the evils of
their whole life are written in the book of God's remem
brance, and folded up in the roll of their own con
science, which shall be opened against them in the
last day, and they shall be judged according to all
that is written in those books ; and there shall be
'judgment without mercy to them that shewed no
mercy,' James ii. 13.
This doth not exclude temporal punishments ; for
so shaU they smart also, they shall have no peace in
this life, for ever and anon, as Job saith, ' their
candle shall be put out, and God shall distribute his
sorrows amongst them.' They shall have many great
shames, many great fears, many sad affronts of care
and discontent, though commeddled with some fair
weather, good cheer, ease, delights, and such sweeten
ings as the flattery of the world and the favour of the
times shall yield them. Yet, in the end, all the evil
that they have studied and intended against others,
Bhall fall upon their own heads. But still, the worst
is behind ; their souls and bodies shall smart for it in
the last day, and the hand of God shall then pay home.
For them I take no care ; be it unto them as they
have deserved, and the Lord requite it at their hands,
and. requite it upon them.
But for so many as follow righteousness, and fear God,
and would walk in his ways, let us stir up one another
in the fear of God, to seek the Lord whilst he may be
found, and to tender our souls. The sins that we
commit with such delight will cost us many an heart
breaking sigh, many floods of salt water, tears of bitter
ness, which are sanguis anima, the blood of the soul,
hanging down of the head, beating of the breast, fast
ing from our full fare, and stripping our bodies out of
their soft raiment into sackcloth, and changing our
sweet powders into ashes.
There is no such disease incident to man as this
tremor cordis, the trembling of the heart for sin ; this
anima dolet, the learning of the physician, the art of the
apothecary have no receipt for it.
216

As Saint Paul saith of the law, that it is the strength
of sin ; so I may say, that at first, in the beginning of
the cure, the very remedy is the strength of the disease,
and makes the disease double the distress thereof, as
in David.
1. The prophet came to heal him, and he saith,
Ps. cxvi. 11, ' I said in my haste, All men are liars,'
prophets and all, if they speak of any comfort to me.
2. God himself presented himself to his thought, '
and that would not do. ' I thought upon God, and
I was troubled ; my fear came, and ceased not ; my
soul refused comfort.'
Yea, there is such a sweetness in revenge that a
penitent man doth take upon himself, that he hath a
kind of delight in his own self-punishment, as in
Isaiah's example : Isa. xxii. 4, ' Look away from me ;
I will weep bitterly, labour not to comfort me.'
There is nothing that makes us sin with so much
appetite and so little fear as this. We have banished
confession, which bringeth shame upon us, and penance,
which bringeth smart ; we have taken the matter into
our own hands, and no man hateth his own flesh.
Repentance is rather matter of discourse and contem
plation than of practice and passion ; and so we sin,
and our souls are not much troubled at it. But who
soever is touched in conscience" throughly with the
remorse of sin will say, There is no disease to a
wounded spirit, and the costliest sacrifice that a man
can offer to God is a contrite spirit and a broken
heart. 3. Punishment, labour in vain. ' Is it not of the
Lord of hosts, that this people shall labour in the
very fire, and weary themselves with very vanity ? '
1. Here is labour; it is labor improbus, that useth
to carry all before it. It is amplified, for here is
' labour in the fire ; '
Multa tulit fecitque puer, sudavit et alsit ;
labour even to weariness.
2. Here is much ado about nothing ; for all this is
vanity, ' very vanity.'
3. Who crosses them ? ' Is it not of the Lord of
hosts?' Annon ecce a Jehova exercituum. ? Calvin. Nonne
ecce d cum Domino ? Interim.
From the first, here is labour. This sin is very
painful. Doct. Covetousness to gather wealth together, and
cruelty to destroy so many to strip them, and ambi-

Ver. 9-1 4.]

MARBUEY ON HABAKKUK.

129

tion to purchase high place hereby. We may truly
say, Hic labor, hoc opus est.
Is it not strange ? The way to hell is all down the
hill, yet it is very uneasy and very weary travelling
thither. Christ calleth to him all that are weary and
heavy laden, and promiseth to refresh them, Matt.
xi. 28. And God sheweth' his people a rest, say
ing, Isa. xxviii. 12, ' This is the rest wherewith you
may cause the weary to rest, and this is the refresh
ing.' But this rest is not promised to them that weary
themselves, and work in the fire, rising early and going
late to bed to work shame for their own houses, and
to sin against their own souls ; such shall one day
complain,* ' We have wearied ourselves in the ways of
wickedness and destruction; yea, we have gone through
deserts where there was no way ; but as for the way
of the Lord, we have not known it.'
Hovtiebg, which signifieth a wicked man, cometh of
tovoc, which signifieth labour ; for it is a great deal of
labour that they take that live in pursuit of honour,
in the oppression and molestation of their brethren, in
the racking vexation of covetous congestions of wealth.
Cain vexeth himself. Nimrod must be a mighty
hunter before the Lord. Lamech must kill a man.
The earth must be full of cruelty to have their own
will. This is labour in the very fire to do mischief.
The head of wickedness must be always plotting and
projecting. They imagine wickedness upon their bed ;
it will not suffer them to sleep. The hand of wicked
ness must be always working. The foot of pride must
be always climbing. The eye of envy is ever waking.
Shall I give you a full description of the labour of
the unrighteous drawn to the life ? Deut. xxviii. 65,
' The Lord shall give thee there a trembling heart,
and failing of eyes, and sorrow of mind. And thy life
shall hang in doubt before thee, and thou shalt fear
day and night, and thou shalt have none assurance of
thy life. In the morning thou shalt say, Would God
it were even ! and at even thou shalt say, Would God
it were morning ! for the fear of thine heart which
thou shalt fear, and for the sight of thine eyes which
thou shalt see.'
Here is unquietness even upon the bed of rest.
The reason is given : Isa. xxviii. 20, ' For the bed is
shorter than a man can stretch himself on it, and the
covering narrower than he can wrap himself in it ; '
for ' there is no peace to the wicked man.'
* Wisdom v.

It is ono of Satan's suggestions, that the way of
righteousness is painful, and denieth a man the con
tent of his heart. And from hence arise these flatter
ing temptations, Shall I labour and travail all my days
to sustain my life with mine own pains, when a little
violence will strip my neighbour out of all that he
hath gotten together, and make it mine own ? Shall
I make conscience of an oath or a lie, when it may get
me more wealth in an hour than my labour shall earn
in a year ? Shall I work myself when I may make
prize of the labours of other men, and drink down
merrily the sweat of others' brows ? Shall I sit low
and be despised in the world, when I may lay my
neighbours on heaps under me, and raise up myself
upon their ruins ? ShaU I undergo the charge of a
family and the care of posterity, when rich gifts and
fair words may subdue change of beauties to my wel
come desires and lusts of the flesh ? Shall I expect a
slow and lingering advancement by the worth of virtue
in the service of God, when I see the servants of
mammon carry all honours and preferments before
them ? Shall I be humble when I see the proud
happy? Mal. iii. 15, Shall I live a godly life, when
they that work wickedness are built ?
Let us here observe how these wicked ones do work
to compass their ends ; they labour in the very fire,
the fire of hell. ' The way of peace they have not
known.' 2. The next point casteth up the account of their
gettings, and it is a nought, a mere cipher in arith
metic ; vanity, very vanity.
Is it riches ? Then is it a thing corruptible ; it is
a thing uncertain, and little of it is for use ; and what
profit bath the possessor thereof in the surplusage but
the beholding thereof with his eye ? When a man
considers his wealth gotten by oppression and injury,
how can he but think it may be so lost as it was gotten ?
Is it in the favour of princes and great men ? True,
they be gods upon earth ; but they die like men at
last, and they change their minds often before they
die. One day Haman rides about in pomp ; he is
6 fiiyag, and Mordecai waiteth at the lane gate.
Another day Mordecai is set upon the king's beast,
and Haman leadeth the horse, and proclaimeth him
honourable ; and the next day Haman is hanged, and
Mordecai rules all under the king.
Is it honour that thou labourest for ? That also is
vanity. Honour is in honorante, as Aristotle saith.
It is very unhappy for a man to have his honour
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without himself, his pride within him, and his happi
ness without him.
Wise Solomon, that had all temporal felicity in the
fullest measure, and all of the gift of God, yet called
all those things 'vanity of vanities.'
I will shut up this point in the words of David, Ps.
xxxix. 6, ' Doubtless man walketh in a shadow, and
disquieteth himself in vain.'
3. Is it not of the Lord ?
Many cross betidings befall the ungodly, and they
never observe who opposeth them. It is the Lord
that bringeth all the labours of the ungodly to loss
and vanity, that when they come to thrash their crop
of travail in the world, they find nothing but straw
and chaff. To express his power to do this, he is
here called the God of hosts, for all things serve him,
and be resisteth the proud, he and his hosts. He
layeth their honours in the dust ; he disperseth their
riches, and giveth them to the poor ; he spoiled them
of all their treasures ; he that exalted them made
them low, he that gave to them taketh away. They
had need be made to see this ; therefore he saith,
Nonne ecce d, Domino hoc, is it not of the Lord ?
In the time of the persecutions under the bloody
emperors, if at any time they succeeded not in their
wars, they cried, Christiani ad f ureas, ad leones, Chris
tians, to tbe gallows ! to the lions ! They saw not the
hand of God against them ; this makes Balaam smite
his ass : he seeth not God's angel. In the process of
human affairs, they that go on in these sins which
God himself threateneth with woe, though they find
these sins profitable and to afford them large revenues,
that they live plentifully upon the wages of unright
eousness, yet have they many crosses in their ways,
many great losses they sustain ; these they impute to
second causes, and lay great blame upon those whom
they do oppress, because they stand not to it whilst
oppression grindeth them ; they observe not the hand
of God against them, yet saith God, ' Is it not of the
Lord of hosts that they weary themselves for very
vanity ?'
It is a great matter to know who it is that protecteth
his servants, that crosseth the designs of their ene
mies. David, Ps. cix. 27, prayeth for God's saving
help to them, and that they may know that this is
thy hand, that thou, Lord, hast done it. For let all
offenders in this kind of oppression, and indeed in all
kinds of bold and presumptuous sins, know that they
sin with an high hand. They are ' a people that
218

provoke God to anger continually to his face,' Isa.
lxv. 3.
If you observe the text well, you will find two things
in it, and they are two great judgments, and both of
the Lord :
1. ' Is it not of the Lord of hosts that the people
shall labour in the very fire, and shall weary them
selves ?'
2. ' Is it not of the Lord of hosts, that the people
shaU labour for very vanity ?'
For the hand of God is in both for their punish
ment, both in putting them to extreme labour, and in
turning all their labour into vanity.
He asketh the question as if he should say, Come
now, and let us reason together ; to what do you im
pute it that this people take such pains and prosper
so ill ? Do you not perceive that God's hand is in
it, and that I the Lord do undo all that they do ?
1. It is of the Lord that they labour in the fire.
For God saith, Ego creo malum, labour and travail
is the curse of man, the wages of sin ; In labore ves-
ceris, in sudore vultus, Here is fire that melteth and
dissolveth us into water.
All the pains that is taken here on earth to do evil
is of the Lord.
1. In respect of the strength and wit used therein,
for in him we live and move : he planted the ear, &c.
2. In respect of his permission, for he hath chains
to bind up Satan and his instruments, and he can carry
snares when he will to catch sinners. This is not ap
probation, but toleration for a time.
3. It is of the Lord in respect of his will, for he
scourgeth a man with his own sins in just judgment,
and letteth the wicked wear out themselves with ex
treme labours for their punishment; whereas if he have
a favour to any he calls upon them, Ps. cxxvii. 2, ' It
is vain for you to. rise up early, to sit up late, to eat
the bread of sorrows ; for he giveth his beloved sleep.'
And our Saviour saith, Nolite soliciti esse, ' Be ye not
careful.' But the Egyptians shall gather jewels of
silver and jewels of gold together : it is of the Lord,
Exod. xiv. 25, and they shall pursue Israel into the
sea; and to make them work, he took off their chariot
wheels, that they drave them heavily.
2. It is of the Lord that all -their labour is lost.
For the jewels of gold and jewels of silver which
the Egyptians have gathered, the Israelites shall carry
away. And they and their chariots which they have
driven long, shall all be covered with the sea.

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181

The prophet putteth them together : Micah vi. 15,
' Thou shalt sow, but thou shalt not reap ; thou shalt
tread the oUves, but shalt not anoint thee with the
oil ; and sweet wine, but thou shalt not drink wine ;'
for God professeth it, Lev. xxvi. 24, ' I will walk con
trary unto you, and punish you seven times for your
sins.' It is a great wisdom in our labour to consider whe
ther God be with us and walk with us, or walk con
trary to us ; for if we fear God and walk in his ways,
we are said to walk with God ; but if we do that which
is- evil in his sight, and covet an evil covetousness, to
build our nests, and to gather riches by unlawful
means, such as God in his word hath forbidden, we
shall see and find that God will walk contrary to us.
The proud man shall find that when he is at the
highest, God can cast him down. The extortioner
shaU find that no bonds nor statutes will hold his
debtors ; they wiU say, We will break these bonds,
and cast away these, cords from us. The wanton
shall find that the sins of his youth shall ache in the
bones of his age, and they that sow in wickedness
shaU reap in shame.
There be many that meet with grievous inconveni
ences in their life, manifold crosses in their health, in
their friends, in their children, in the affairs of life,
especially such as concern their estate, and they do
not observe two things most of all to be heeded :
1. That God walketh contrary to them, and cross-
eth them.
2. The cause why God doth so.
Here it is plain that these crosses are of the Lord,
and the Lord himself revealeth the cause, and giveth
account of his judgments, for pride and covetousness,
&c. Observe how the prince of darkness hath blinded
our eyes !
Suggest. 1. The sins that bring in profit and make
the pot seethe, though Moses and his prophets, Christ
end his apostles, do tell them that they are sins, and
Buch as lead the offenders to hell, they will not beHeve
them all against their profit, but cry, as the Ephesians
did for Diana, Great is mammon ; this is called, Mat.
xiii., 'the deceitfulness of riches.'
Oh who hath bewitched the heart of man, that he
should value his soul, for which Christ died, at so low
a rate, that he will seU it for corruptible things ? So
St Peter calls gold and silver : 1 Peter i. 18, ' Foras
much as ye know that you were not redeemed with
corruptible things, as gold and silver.'

Suggest. 2. These sins be thought little sins where
they be confessed, because they make a man able to
make God some part of amends in alms and good
works ; so the oppressor of his brethren turneth his
oppressions into sacrifices, as if oppressions of injury
could be sacrifices of righteousness. This suggestion
seemeth supported by the words of Christ : Luke
xi. 41, ' Give alms of such things as you have, and
behold all things are clean to you ;' so that be which
hath congested wealth by oppression shall purify all
his goods by giving alms of part thereof.
They mistake our Saviour there ; observe him well :
he found the pharisees faulty in this sin here threat
ened with judgment, for their outside was a fair pro
fession of religion, their inside was full of rapine and
wickedness. 1. Our Saviour opposeth alms against rapine. Ra
pine corrupteth all the goods that we possess, even
the fruits of our honest labours in our callings , the
fruits of our inheritance from our parents. Goods
unlawfully gotten from our brethren, against the law
and word of God, do make all unclean ; they defile
all, and bring a rust and canker upon our treasure,
but charity by distribution of alms doth purify and
keep clean all our wealth.
2. This charity must have matter to work upon,
and that is ra, ' hovrot,, that is, such things as are in
our power ; we may give no alms de alieno, of what
is another's, and there is nothing in our power to
dispose of but what we may rightly call our own.
This utterly despaireth the hope of the oppressor, that
he may make a sacrifice of his rapines.
And further, whereas the custom of gathering wealth
by injury which robbeth our brethren doth pass it over
lightly as a small sin, let me tell you that ill gotten
goods do bring such a sin upon a man as cannot be
purged but with two pills : 1, unfeigned repentance ; 2,
just restitution.
Observe it in Zaccheus, Luke xix. 8 ; he joined
charity and restitution ; his charity was of his own
goods, dimidium bonorum meorum. It is theft what
soever is not God's gift, and nothing is the gift of God
but what is warrantable by the law and word of God.
For this, a man that feareth God will rather be God's
Lazarus, and beg crumbs, than the devil's Dives, and
fare deliciously.
Suggest. 3. The oppressors of their brethren that
Hve at ease and rest in plenty, and surfeit drinking
the sweat of their brethren's faces, and, to use the
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[Chap. II.

phrase of David, ' drinking the blood of their brethren,'
when any cross or loss betideth them, because they
observe some formal customary profession and practice
of religion, they smooth it over with this comfort, that
God doth exercise the patience of his servants in this
life with some trials.
To whom I say, take heed, be not deceived, take not
that for an exercise of thy patience, which is a punish
ment of thy sin.
1. Thou mistakest God ; he is not thy friend, but
is contrary to thee.
2. Thou mistakest thyself. Thou callest thee the
servant of God ; no, mammon is thy god, for thou
goest against the word of God to gather wealth. It
is but a false worship that thou givest to God : God
loves no divided hearts.
3. Thou mistakest the cause of thy disease and thy
physician, fc* thou thinkest it to be some propension in
thee to sin, which needeth some preventing physic,
whereas it is a corroding plaster to eat out dead flesh ;
yet flesh and blood hath many inventions. We use to
shoot another arrow after the first, and, Hke Balak,
try in another place and see if it will prosper there.
Ver. 14. For the earth shall be filled with tlis know
ledge of the glory of the Lord, as the waters cover the
sea. 3. The effect (vide supra, page 119).
It is plain that God's remissness in the execution
of his just judgments upon the proud and cruel Baby
lonians, and the miserable state of the church, dis
figured with tears, her voice hoarse with roariDg for
help, her throat dry, her heart aching, and no relief
appearing ; all this had not only made the ungodly
and profane confident that there was no such thing as
Providence, but it appeareth by this prophet that the
faith of God's children was staggered hereby.
But when God shall declare his justice against
these his enemies, then he shall recover his glory.
Then shall they both know that Christ is the Lord ;
both the oppressor shall know it, and the delivered
shall know it, and they that are no parties to tbe
cause of any side shall all understand.
The words of God in this text are full of marrow
and fatness, for God is rich in mercy, aperit manum et
implet, so he dilateth his favours.
1. In the latitude, all the earth over.
2. In the plenitude, the earth shall be filled.
3. In the magnitude, the knowledge of God's glory.
220

4. In the profundity, as the waters cover the sea.
Doct. We are taught from hence that the delivery
of God's church from the power of tbe enemies, and
his vengeance upon them, doth give honour to the name
of God upon earth : so David, Ps. lxxix. 9, ' We are
in great misery. Help us, 0 God of our salvation,
for the glory of thy name, and deliver us.'
Reason 1. Because, if the wicked overcome the
church, they will triumph against God : so Moses,
Exodus xxxii. 12, ' Wherefore shall the Egyptian
speak and say, He hath brought them out maliciously
to slay them ?' Rabshakeh, the general of Sennache
rib's forces, proudly insulteth, Isa. xxxvi. 20, ' Who
is he among all the gods of these lands that hath de
livered their country out of my hands ?'
But God, delivering his church and punishing the
enemies thereof, is magnified thereby, as Hezekiah did
pray, Isa. xxxvii. 20, ' Now therefore, 0 Lord our God,
save thou us out of his hand, that all the kingdoms of
the earth may know that thou only art the Lord.'
Reason 2. Because, as the school saith, gloria est
clara notitia cum lauds ; and what doth more make the
name of God known with praise than his present help
to his church, his quick vengeance upon the enemies
thereof ? The heathen shall say, ' The Lord hath
done for them great things.'
Reasoti 3. Because this declareth the justice of God,
for, First, He is just and faithful in performing the
gracious promises that he hath made to his church.
Secondly, He is just in the punishment of oppression
and iniquity, which his soul abhorreth.
Use. The use of the point is to teach us that when
soever we see the church or any part thereof delivered
from the hands of their enemies, and so the righteous
God taking vengeance upon them, that we ascribe glory
to God for the same.
Moses' song is a good example of this duty ; for
when the Egyptians that pursued Israel into the Red -
Sea were covered and destroyed by the return of the
waters of the sea upon them, Exod. xv. 1, ' Then sang
Moses and the children of Israel this song unto the
Lord, and spake saying, I will sing unto the Lord, for
he hath triumphed gloriously : the horse and his rider
hath he thrown into the sea.'
This deliverance was a type of the final deliverance
of the church from all her enemies ; and therefore
in John's vision it is said, Rev. xv. 3, 4, ' They sang
the song of Moses the servant of God, and the song of

Vee. 9-14.]

MAEBUEY ON HABAKKUK.

1S3

the Lamb, saying, Great and marvellous are thy works,
Lord God Almighty ; just and true are all thy ways,
thou King of saints. Who shall not fear thee, 0
Lord, and glorify thy name, for thou only art holy ;
for all nations shall come and worship before thee, for
thy judgments are made manifest.'
We have great and gracious examples at home of
this. Our blessed queen, of happy memory, Queen
Elizabeth, anno 1588, after the defeat of the Spanish
Armada, came in person to the chief church in her
kingdom, where, having upon her knees devoutly
given the glory of that deliverance to God, she heard
the sermon at Paul's Cross, and taught her people by
her godly example to know the glory of God ; for in
those days Spaniards loved us not, and we thought it
a great favour of God to be delivered from them.
The like public declaration did our sovereign that
now is make of the glory of God, for the deliverance
of his royal person, crown and posterity, the religion
and peace of the kingdom, in the last session of that
first parliament, delivered by the hand of God from
the bloody design of the papists, whose religion was
also in those times thought dangerous to this com
monwealth. His speech and recognition of the protec
tion of God is extant in print.
And as states and great commonwealths have their
dangers and deliverances, wherein as every one that is
a member thereof hath their share of benefit, so from
every one is growing a debt of duty to acknowledge
the same ; so that Hezekiah saith, Isa. xxxviii. 19,
' The father to the children shall make known the
truth of God.'
So in our particular estates, we have many tastes
of the sweetness of God, in our deliverances from
dangers at sea, on shore from sickness, imprisonment,
infamy, and many other evils which annoy our life ;
in all which God revealeth to us the knowledge of his
glory, and we shall do him but right, to give him, as
David saith, ' the glory due to his name ;' and to
invite our brethren, as David did, ' I will tell you,
quid Deus fedt anima mea, what God hath done to
my soul.'
Doct. 2. Seeing God promiseth to fill the earth
with the knowledge of the glory of God, we are taught
that God is glorious, and so we ought to conceive of
him. Our Saviour hath taught us so, to acknowledge
in the close of the Lord's prayer, Tua est gloria, ' thine
is the glory.' St Stephen saith, Acts vii. 2, ' The
God of glory appeared to our fathers.' And of this

God is so jealous, that he saith, Isa. xHi. 8, ' My glory
will I not give to another.' Hold this fast.
Reason 1. The devil, when he tempteth us to sin,
doth not find an easier way to fetch us about, than to
blemish the glory of God, and to dim that to our sights
and opinions. As in the first temptation, he told the
woman, ' Ye shall not surely die, for God doth know
that when ye eat thereof ye shall be as gods ;' bring
ing the woman into divers dishonourable thoughts of
God, as concerning his truth, his justice, his love to
man. For in tempting her' to eat against the press
and precise commandment of God,
1. She must think that God would not bring death
upon her for her fault, as he had threatened, which
toucheth the truth of God.
2. She must suppose that the offence of eating,
taken at the worst, is a small offence, and so not likely
to be avenged and mulcted with any such punishment,
which foucheth the justice of God.
3. She must suppose that God, who shewed so
much favour to man, to give him all the fruit for his
meat, but that, had he loved man as he made show,
would not have left that fruit for a snare to catch him
and bring him to ruin ; or if he did so, he was too lov
ing to man to work upon the advantage.
Yet in this very suggestion, wherein be infuseth so
many dishonourable thoughts into the heart of the
woman, to dim the brightness of God's excellent glory,
observe how he doth secretly confess that God is
jealous of his glory, for he saith, Gen. iii. 5, ' He
doth know that in the day- that you eat thereof you
shall be as gods.' That is to say, as well as he loves
you, he would not admit you into the society of his
glory, for man was created in the likeness of God's
holiness and righteousness, but not in the similitude
of his glory. That Satan knew well, and therefore
suggested that ambition which he knew would ruin
mankind, for that had cast him out of heaven.
Here by the way, let me shew you the sting of the
first sin : God had said to Adam, ' Thou shalt not
eat;' 2. Qua die comederis, morte morieris, ' what day
thou eatest thou shalt die.'
1. In the eating the forbidden fruit, the command
ment of God was broken ; therein man rebelled.
2. In the eating, being threatened with death for
punishment of their eating, there must either be,
(1.) Presumption upon the goodness of God, which
should make him merciful against his truth and
justice ; or, 221

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[Chap. II.

(2.) Unbelief of his power to inflict that punish
ment ; or,
(3.) Contempt of his power ; or,
(4.) A carelessness. I will taste, come of it what will.
And in all these the glory of God is much defaced.
3. In the eating, to be as gods, that most nearly
touched the glory of God, for it was a base opinion of
God in the heart ofthe woman, to conceive bim such
as she might come to be as wise as he ; this laid
home upon the crown of God's glory.
In which passage let me commend one observation
of mine own upon the text to your judgments.
Satan tepipted the woman only, not the man ; and
he sugared his temptation with these two arguments
only : 1. Non moriemini, ye shall not die ; 2. Eritis
sicut dei, ye shall be as gods. There was aculeus in
cauda, a sting in the tail, for that last stung her to the
quick. When she came after to tempt her husband, it
seemeth that her inducements were three :
1. It was good for food.
2. Pleasant to the eye.
3. To be desired to make one wise.
Here is no mention of this temptation, to be Hke
God. Which makes me think that Adam's sin did not
"violate the glory of God so much as the woman's did,
and that therefore the apostle saith, 1 Tim. ii. 14,
' Adam was not deceived, but the woman was deceived,
and was in the trangression.' For though I cannot
clear Adam from doing injury that way, yet as the
school saith, he that cannot be excused a toto, may be
excused a tanto.
But the point which I wish terrible in your remem
brance, is that suggestions to sin do lay their foundation
in some unworthy opinion of God, which trespasseth
his glory here spoken of.
God himself declares as much to the ungodly : Ps.
1. 21, 'When thou sawest a thief, thou consentedst
with him,' See. ' These things thou hast done, and I
kept silence ; then thou thoughtest that I was alto
gether such a one as thyself.' Ps. xiv. 1, ' The fool
saith in his heart, Non est Deus, there is no God,'
that he may sin the more securely.
David stirreth up God the avenger against the un
godly : Ps. xciv. 5-7, ' That boast themselves in evil,
that break in pieces God's people, and afflict his heri
tage ; that slay the widow and the stranger, that
murder the fatherless.' How dare they do all this ?
222

' Yet they say, The Lord shall not see, neither shall
the God of Jacob regard it.'
Augustine to such : Infelix homo, ut esses curavit
Deus, non curat ut bene esses ? is not this a great tres
pass against the honour of God, to deny his providence ?
There be presumptuous sinners that go on in very
great sins, sins which God's word detecteth, and re-
proveth, and threateneth ; yet, as the prophet saith,
Micah iii. 11, ' They will lean upon the Lord, and
say, Is not the Lord among us ? no evil shall come
upon us.' Thus they dishonour God, that make him
the patron of their persons and their sins.
But they that have true knowledge of the glory of
God, they behold him in majesty, and that not only
opening his hand, and giving and filling, but stretch
ing out his arm and striking ; and so, in that one
sight, they behold both, Ecce quantum charitatem, and
scientes terrorem Domini, ' behold how great love,' and
'knowing the terror of the Lord.' In the due conside
ration of his justice and mercy, both governed with
wisdom, to moderate exuberancy, consisteth the know
ledge of God's glory.'
Use 1. This point serveth to good use. For first
it assureth us, that the God whom we serve is the true
God ; because he is so jealous of his glory, that he
will have none to share with him therein. For the
gods of the heathen were such good fellows, as they
would admit society. Baal, and Melchom, and Mo
loch, and Rempham, the god of Ekron, Dagon, the
devil and all, I do not hear of any great jealousy
between them ; but the true God is impatient of co-
rival in glory.
Use 2. Because God claimeth glory in such extent
all the earth over, which none of the gods of the hea
then did, but were content with their territories ; and
knowing him to be the true God, we are taught, that
there ought nothing be so dear to us as the glory of
God. Do but'observe what remembrancers we have to put
us in mind of this.
The law begins, ' I am the Lord thy God, who
brought thee out of the land of Egypt.' That implies,
who brought thee into the land of Egypt.
The Lord's prayer : ' Our Father which art in
heaven;' and the first petition, Sanctificetur nomen
tuum ; then ddveniat regnum ; then fiat voluntas ,- all
glory. The Creed : Credo in Deum, Patrem omnipotentem ,
all beginning to season us with a reverent estimation

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135

of Gqd, and to infuse into us the knowledge of his
glory ; therefore do all to the glory of God.
Doct. 3. This also serveth to shew how excellent a
knowledge it is to know the glory of God, seeing God
maketh such account of it, that he will have it spread
all the earth over.
Reason 1. To animate us so much the more ear
nestly, and with appetite to seek it ; and indeed there
is no knowledge to be compared to it.
1. In regard of this life. For if man know no
better nature than that of the creatures beneath him,
though that serve to shew him how great a lord he is,
and how much is subject to him, yet in them he be-
holdeth a society that he hath with them, in much
evil, in all weakness, and in a certain mortality, which
can be no great comfort to him if he stay there.
But if he look up to heaven above him, and behold
meliorem naturam, a better nature ; that of the angels,
and himself but a little lower ; and above them,
naturam naturantem, the naturating nature, the glorious
author of all being ; this puts mettle into him, and
teacheth him how to preserve the image of his Maker
in him, which advanceth him above human frailty.
Hence are those ejaculations : that of Paul, Cupio
dissolvi, < I desire to be dissolved ;' ' Our conversation
is in heaven ;' Veni dto, ' we walk by faith, and not
by sight.'
Reason 2. In the life to come, this is the happiness
of the blessed souls, they shall see God ; for this Christ
desired, that the elect might be where he was, that
they might see his glory.
And this maketh all those that wisely apprehend
this joy in the glory of God to love the very earthy
house which we call the church of God, because it is
' the place where his honour dwelleth,' because ' every
whit of it speaketh of his honour ;' because thither
the tribes go up to testify to Israel, to give testimony
of their faith and zeal ; because there the voice of
God's promise is heard, and the whole house is fined
with his glory.
It was the blessing of God given in the consecra
tion of Solomon's temple : 2 Chron. v. 14, ' The glory
of the Lord filled the house of God.' But it was gloria
in nube, glory in a cloud. That cloud is much re
moved in our church since the veil of the temple rent ;
for Christ hath made all things more clear, and re
moved the veil. Let us therefore love the church well,
for the glory of God revealed therein.
Much more do such long after the house of God's

clear glory in heaven, wherein one day in those courts
is better than a thousand otherwhere, and where they
shall behold a full revelation of the glory of God.
Use. Let us all labour for this knowledge of the
glory of God, for the purchase whereof we must study
both the creatures of God and the word of God. For
in these two books the wisdom of God is set forth to
the soul, that we may say, if we be students in these
books, Vidimus gloriam ejus, we have seen his glory ;
for the heavens declare the glory of God to the eye,
and God is glorious in the least of his creatures, mag-
nus in minimis ; so that every part of his work doth
declare him a wise omnipotent Creator, a wise and
faithful preserver of all things.
And for the book of God, he that saith, ' This is
life eternal, t^ __now thee,' and saith, that he ' came
to give life eternal,' saith also, Dedi eis verbum tuum,
' I have given them thy word.'
There is no labour that better rewardeth itself than
the pursuit of the knowledge of the glory of God. For
there is libertas gloria, the liberty of glory, which the
creature doth even long after, and travaileth with the
burden of corruption, desiring to be quit of it, Rom.
viii. 22.
There be divitia gloria, riches of glory, Rom. ix. 23,
made known upon the vessels of mercy ; for God will
declare bis glory in shewing mercy. There is also
ceternum pondus glorice, 2 Cor. iv. 17, ' an eternal
weight of glory ;' there is splendor gloria Dei patris, ' the
brightness of the glory of God the Father ;' and this
is the true light that enlighteneth all that come into
the world, that lights us the way to this glory.
But to know the glory of God here on earth, we
must observe the course of his judgments, and we shall
therein see both his favour to his church, howsoever
it be distressed, which, though it be gloria in nube,
' glory in a cloud,' the faithful will see through the
cloud. We shall also see his certain truth and justice in
his hatred of sin, and in the sharp revenge that he
taketh upon those that disease his church ; which,
though it be slow, for God is slow to wrath, yet he
that believeth will not make haste. God ' giveth this
light of the knowledge of the glory of God in the face
of Jesus Christ,' 2 Cor. iv. 6.
1. Mercy. Crucifixus, mortuus, sepultus, crucified,
dead, and buried.
2. Justice. Venit judicare vivos, he cometh to judge
the live and dead. 223

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Ver. 15-17. Woe to him that giveth his ndghbour
drink, that puttest thy bottle to him, and makest him
drunk also, that thou mayest look on thdr nakedness !
Thou art filled with shame for glory : drink thou also,
and let thy foreskin be uncovered : the cup of the Lord's
right hand shall be turned unto thee, and shameful
spewing shall be on thy glory. For the violence of
Lebanon shall cover thee, and the spoil of beasts, which
made them afraid, because of men's blood, and for the
violence ofthe land, of the city, and of all that dwell
therein. Now doth God rouse up his justice against another
sin, the great and crying sin of drunkenness.
1. Concerning the words.
Woe to him that giveth his neighbour (socium or ami-
cum others read) drink, that puttest thy bottle to him.
Some read Constringens calorem tuum ; others, ad-
hibens venenum tuum ; others, iram.
He meaneth, woe be to him, that when he sees his
neighbour in drink, comes in with his pot, or pint, or
quart, to inflame him.
Thou makest him drunk, that thou mayest look on thdr
nakedness. For it is said that the king of Babylon
did use in his conquests to bring forth great quantity
of wine, and to make the people drink drunk, that he
might make sport with them ; for in those drunken fits
many shameful and bestial acts of lasciviousness were
publicly shewed, drunkenness inflaming them with lust.
Mr Calvin doth interpret all this figuratively, not of
drunkenness with strong drink, but of immoderate de
sire of augmenting their dominions ; of which kind of
drunkenness he spake before, comparing the Babylo
nians to such as transgress with wine.
So doth Ribera, a learned Jesuit, understand this,
of the insolent triumph of the Babylonian king, mak
ing sport in the conquest of kings, and exercising on
them cruelties to discover t^ieir nakedness, how he
hath stripped them out of all. But Saint Jerome re-
porteth that Nebuchadnezzar did abuse Zedekiah the
king at a banquet in a very foul manner.
And because that kind of drunkenness was before
touched to the quick, I follow Arias Montanus in the
literal exposition of these words, which I have before
deUvered, that the king made his associate kings, and
his conquered enemies, drunk, to make him sport.
Which sin of his is threatened.
Ver. 16. Thou art filled with shame for glory ; for
this turned to the shame of the Babylonians.
224

Though Mr Calvin expound it, satiatus es probro non
tuo sed alieno, that the Babylonian did even satisfy
himself with the disgrace done to his enemy, rather
I take it for a punishment inflicted on the Babylonian,
that shame should come to him for this sport that he
made himself, as it also followeth, ' Drink thou also,
and let thy foreskin be discovered. The cup of the
Lord's right hand shall be turned unto thee, and
shameful spewing shall be on thy glory.'
This, I take it, was not only figuratively revenged
upon Nebuchadnezzar, when the glory of his conquests
ended in the shame of his transformation, the most '
wonderful example that we do read in all the book of
God : Dan. iv. 33, ' The same hour was the thing
fulfilled upon Nebuchadnezzar ; and he was driven from
men, and did eat grass as oxen, and his body was wet
with the dew of heaven, till his hairs were grown like
eagles' feathers, and his nails like birds' claws.' For
thus did the king continue in this shameful punish
ment the whole" term of seven years.
But literally this was fulfilled in Belshazzar, Dan.
v. 1, who made a great feast to a thousand of his
lords, and drank wine before the thousand ; in which
drunken feast, wherein the consecrate vessels of the
temple were abused in quaffing and carousing, the
fingers of an hand were seen on the wall over against
the king, writing the doom of his shameful downfall.
For observe the end : ver. 30, ' In that night was
Belshazzar the king of the Chaldeans slain, and Darius
the Median took the kingdom.' So he did drink also,
and his nakedness was laid open, and the Medians
came inand took away all their glory.
Ver. 17. For the violence of Lebanon shall cover thee,
and the spoil of beasts which made them afraid. This
overthrow of the Chaldean monarchy he caUeth the
violence of Lebanon covering them.
Junius doth understand this place thus : that the
enemy should come upon the Babylonian with the
same violence that hunters use, who, pursuing the wild
beasts in the forest of Lebanon, having pitched their
nets and tents for them, do suddenly set upon them,
and drive them into their nets ; so sudden a surprise
shall the Babylonian suffer.
Master Calvin doth give this as a cause of their
punishment, and understandeth the words thus, that
God will cover the Babylonian with shame for the
violence that he offered to Lebanon, and to the beasts
thereof, foraging Judea, and destroying not only men

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137

and women in towns, but the very wild beasts of the
forest of Lebanon, which was near to Jerusalem. So
that this expresseth the cause of God's provocation
against the Babylonian, and withal the comfort of the
church, that God would revenge the wrong done to
their land, not only to the people thereof, but to the
very wild beasts of the forest. De verbis hactenus.
The parts of this text are two: 1, Peccatum, sin;
2, Pcena, punishment.
1. Peccatum, in which,
1. Quid ; potant amicum vel socium.
2. Ad quid ; ut videant nuditatem.
1. Potant vicinum. ; two faults. 1, Drink drunk;
2, make drunk.
1. They be drunk.
Drunkenness itself is an horrible sin ; it is one of
the fruits of the flesh : Gal. v. 21, ' Of which I tell
you, as I have also told you in times past, that they
which do such things shall not inherit the kingdom of
heaven.' Drunkenness is confessed of all men to be
a sin ; and they that love it best, and use it most, will
be very angry with you if you call them drunkards.
For it is not agreed upon as yet what drunkenness is.
Our statute law doth impose a penalty of five shiUings
upon every one that is convicted of drunkenness. Our
articles given to sworn men do charge them to inquire
if there be any drunkards in our parishes, and to pre
sent them. But neither the ecclesiastical canon nor
the act of parliament doth direct the inquisition, by
describing what persons must be esteemed drunk.
I wiU tell yon whom the Scripture denoteth.
Lot was drunk when he committed incest with his
daughters, Gen. xix., and so overgone with wine that
he neither knew of their coming to his bed, nor of
their going from him. Noah was drunk when he lay
uncovered in his tent, Gen. ix. ; these were far spent
in the highest degree. Uriah, the husband of Bath
sheba, was drunk too, 2 Sam. xi. The text saith,
David made him drunk ; yet he was so much master
of his own thoughts, and of his charge committed to
him, that he would not go home to his own house, as
the king would have had him. Amnon, the son of
David, was drunk, 2 Sam. xiii. 28, yet it is said of
him, his heart was merry with wine. Elah, king of
Israel, made himself drunk, 1 Kings xvi. 9, and Zimri
his servant killed him. Nabal made a great feast, 1
Sam. xxv. 36, and was so drunken that Abigail thought
not fit to tell him of the danger that his churlishness
had like to have brought upon him, till he had slept

it out. A king that drinketh wine is described then
to be drunk, when they drink and forget the law, and
pervert the judgment of the afflicted, Prov. xxi. 5. So
that to drink so deep as to forget the law of our law
ful calling, and to do things contrary to the same, is to
drink drunk. Christ calleth the overcharge of the
heart with drink drunkenness, Luke xxi. 34. His
word is fiaguvDSjiiv, signifying the laying on of a burden
upon the heart. For so much as we drink for neces
sity, or for moderate refection, doth cheer and refresh
and lighten the heart ; but excessive drinking doth lay
an heavy burden upon it. Therefore, Eph. v. 18,
' Be not drunk with wine, wherein is excess.'
Now, what is excess ? Not so much as layeth us
under the table only, not so much as makes us stagger
and reel as we go, and taketh away the use of our
memory, speech, and good manners ; but they are
drunkards that ' sit at the wine till it inflame them,'
Isa. v. 11. Wine is allowed to warm the stomach,
not to set it on fire.
Some man excuseth himself that he drank not above
his strength, but was able to carry it. Ver. 22, ' Woe
unto them that are mighty to drink wine, and men of
strength to mingle strong drink !'
This shews that all excess in drinking, which is
beyond the measure which maintaineth health, is
drunkenness ; call it good fellowship, or making merry,
or keeping good company, or whatsoever fair colours
you wiU lay upon it, it is drunkenness. It turns
grace into wantonness, and medicine into disease ; it
maketh the body, which should be the temple of the
Holy Ghost, the very ceUar of Bacchus.
The evils that grow out of this sin are many.
1. The great commandment is broken, which biddeth
us to love God above all things ; for the drunkard
makes his belly his god; and delighteth in his shame,
neither is God in all his ways. Of whom doth the
name of God more suffer than of the drunkard ; and
who do make less conscience of the Sabbath than such
do, who make that day of all others the most licen
tious, the most lascivious, despising the commandment
of God?
2. It is a sin against himself who committeth it; for
he shameth himself to beholders, he wasteth his estate,
hurteth his own body, drowneth his understanding,
judgment, memory, and depriveth himself of the use of
reason ; as Solomon saith, Prov. xxui. 29-35, ' Who
hath woe ? who hath sorrow ? who hath contentions ?
who hath babbling ? who hath wounds without cause ?
225

138

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[Chap. II.

who hath redness of eyes ? they that tarry long at the
wine. At the last it biteth like a serpent, and stingeth
like an adder.'
It corruptieth the affections, and inflameth lust:
' Thine eyes shall behold strange women.' It cor-
rupteth the speech : ' Thine heart shall utter perverse
things.' It maketh a man insensible of his punish
ment : ' They have stricken me, and I was not sick ;
they have beaten me, and I felt it not.'
It groweth into an habit, and cannot be easily given
over. Drunkenness is like a quartan, the dishonour
of physicians ; so it is the dishonour of preachers, they
cannot cure it. We would have cured the drunkard,
and he would not be healed : ' When shall I awake, I
will yet seek it again.' As St Gregory saith, Qui hoc
fadt, non facit peccatum, sed totus est peccatum.
3. It is a sin against our neighbour, for it is a waster
and consumer of the provisions which God hath given
to nourish and sustain many ; and so he becomes a
thief, robbing the hungry and thirsty. For it is panis
pauperis et vinum dolentis, the bread of the poor and
the wine of the sorrowful, that is thus swilled and
swallowed. It toucheth upon the commandment of murder; for
to take away life, and to take away the means that
should support life, are so set, that we can hardly
draw a line between them.
It inflameth lust ; as Ambrose, Pascitur libido con-
viviis, vino accenditur, ebrietate inflammatur. It filleth
the tongue with all kind of evil words which corrupt
good manners, turpiloquium, multiloquium, vaniloquium,
fasiloquium; and where be the good names of men more
foully handled than upon the ale-bench, when a drunken
senate meeteth ?
And, to conclude, it dishonoureth parents ; for the
laws of the church and the laws of the commonwealth
do forbid it, and design punjj.hment for it.
Yet this sin is the Diana of our Ephesus ; and if
all the preachers of England do cry it down in pulpits,
the court of good fellowship will cry it up again.
Though we shew you the scroll of God, and open all
the folds of it, and read it to you written within and
without, with nothing but lamentations, mourning, and
woe against this sin ; though we bind the sinners in
this kind by the power given to us by Christ, saying,
' Whose soever sins ye retain, they are retained ;' yet
do men ran headlong into this sin, without fear or wit.
But when sin is once grown into fashion, we may
stretch out our hands aU the day long against it, and
226

spend our strength in vain ; yet I wiU not despair of a
blessing upon our faithful labours against it ; and thus
much I will undertake to do, as the apostle saith, ' I
will yet shew you a more excellent way.'
I will yet shew you approved remedies against this
sin, and there is no time of the year unseasonable for
the soul to take physic.
Remedia :
Remedy 1. Take David's physic : ' I have kept thy
word in my heart, that I might not sin against thee,'
for that word will answer the temptation, as Joseph
did, ' How then shall I do this great wickedness, and
so sin against my God ?' Remember the fearful
threatenings of woe and judgment against this sin;
remember the day of judgment, wherein every man
must give account to God of himself and of all his
ways ; remember the bitterness of the latter end
thereof, all this is clearly denounced in the word of
God ; remember that ' it is a fearful thing to fall into
the hands of the living God, for our God is even a
consuming fire.'
2d Remedy is, a constant practice of mortification ;
for they that humble their souls with fasting, and
chasten their bodies, and bring them in subjection,
that watch and pray, and call their sins every day to
account, and examine their consciences by the law of
God, he that doth these things well, shaU soon come
to their diet, of whom the psalmist speaketh, Ps.
lxxx. 5, ' Thou feedest them with the bread of tears,
and givest them tears to drink in great measure.'
Then thou wilt go mourning all the day long.
3d Remedy is, withdrawing thyself from such com
pany as use drunkenness, from such places wherein it
is used; as Solomon adviseth, Prov. xxiii. 20, 21,
' Be not amongst wine-bibbers, amongst riotous eaters of
flesh ; for the drunkard and the glutton shall come to
poverty, and drowsiness shall clothe a man with rags.'
So St Paul chargeth the Corinthians, 1 Cor. v. 11,
' But now I have written unto you not to keep com
pany, if any man that is called a brother be a forni
cator, or covetous, or an idolater, or a railer, or a
drunkard, or an extortioner, with such an one, no,
not to eat.' It is company that corrupts many; there
are few that love drunkenness so well that they will
sit down and drink themselves drunk, as Elah king of
Israel did, 1 Kings xvi. 9 ; but good fellowship spoils
all, and one pot draweth on another.
4th Remedy is, 1 Cor. vii. 20, ' Let every man abide
in the calling wherein he was called.' God hath given

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MARBUEY ON HABAKKUK.

139

his angels charge of thee to keep thee in all his ways.
So it is said of the drunkard, that he is out of the way;
for did he exercise himself in his calling within his way,
he could not miscarry : Prov. xxi. 25, 26, ' The desire
of the slothful killeth him : for his hands refuse to
labour ; he coveteth greedily all the day long.'
5th Remedy is, a, consideration of the hunger and
thirst which Christ sustained on earth for thee, and of
the hunger and thirst which Christ yet in his members
doth suffer. Remember what he hath done for thee ;
do not waste that unthriftily which would serve to
relieve Jesus Christ. He hungered to satisfy thee, do
not thou surfeit to make him hungry ; he thirsted, it
was one of the last words that he spake on the cross,
Sitio, I thirst ; do not thou make thyself drunk with
that which should quench his thirst, lest thy last
draught be, like his vinegar, mingled with gall.
6th Remedy is, a consideration that we are required
to pray continually, and in all things to give thanks,
which holy duty we cannot perform so long as we
are in our cups. These duties require a sound judg
ment, a clear understanding, ' an heart established with
grace ;' as the apostle saith, ' Not in gluttony and
drunkenness, not in chambering and wantonness ; but
put ye on the Lord Jesus, and have no care to the
flesh, to fulfil the lusts thereof.'
We were created to glorify God in our bodies and
in our souls, for they are God's ; and therefore, ' whe
ther you eat or drink, or whatsoever you do, do aU to
the glory of God.'
7th Remedy. Consider that we are bidden guests to
the supper of the Lamb: Rev. xxii. 17, 'And the
Spirit and the Bride saith, Come ; and let whosoever
heareth, say, Come, and take of the water of life
freely.' We cannot tell when this supper time is, till
God's messenger, death, cometh and telleth us all
things are prepared ; come now, let not us overcharge
our hearts with surfeiting and drunkenness, lest that
day come upon us unawares, Luke xxi. 34 ; they that
are drunk already, and full gorged with wine and strong
drink, have left no room for the waters of life; vas
plenum plus non redpit. It is a work for our life on
earth to travaU and take pains, and to exercise our
souls to godliness, and all to get us a stomach to this
supper of the Lamb. Here is meat enough, the fat
ness of God's house, we shall be fed as it were with
marrow ; here is the hidden manna for bread ; here
is calix inebrious, we shaU be made to drink of the
rivers of God's pleasures ; ' for at his right hand are

pleasures for evermore.' Here are good guests ; for,
Mat. viii. 11, 'Many shall come from the east and
west, and shall sit down with Abraham, Isaac, and
Jacob in the kingdom of heaven.' They that come
there, let them drink and spare not, but let them keep
their stomachs till then. I conclude this point in the
words of our Saviour, John xiii. 17, ' If ye know these
things, happy are ye if ye do them.'
2. They gave their neighbours drink, and put their
bottle to him, adding heat to heat.
Drunkenness, as you have heard, is a grievous sin ;
but this is a degree of fuller unrighteousness, to make
others drunk. Amongst all the sins that David did
commit, nothing sat so close to him, nor left so foul
a stain upon the honour of his memory, as did his
carriage toward the Hittite Uriah : 1 Kings xv. 5,
' David did that which was right in the sight of the
Lord, and turned from nothing that he commanded
him all tbe days of his life, save only in the matter
of Uriah the Hittite.' This excuse of David in all
other things wherein through human frailty he failed
often, doth shew how God passeth over the sins of the
elect, as the apostle saith, vwigidAiii, which through in
firmity they do commit ; but this special notice taken
of the matter of Uriah the Hittite, declareth it to have
been peccatum prima magnitudinis, a sin of the first
magnitude, in a vessel of glory, because so many sins
met together in it. To name the most eminent : first,
adultery ; then the making of Uriah drunk ; then the
murdering of Uriah ; wherein you see that this foul
sin doth make weight in the burden of David.
The Holy Ghost, to declare how foul and hideous a
sinjlrunkenness is, hath not spared to leave the dis
honour of God's good servants upon record, offending
therein ; as of Noah, who is much to be excused, be
cause, having planted a vine, and out of the grapes
having pressed the first liquor that we read made of
grapes, and not knowing the strength thereof, being
also old, he was overtaken with it once, and no more.
Surely it was the will of God so early to let the danger
of wine appear, even at the first drinking thereof, that
all succeeding times might beware.
So the example of David, who made Uriah drunk,
against whom the matter of Uriah is upon record, for
terror that men should fear this great sin of making
their neighbours drunk, for that is part of ' the matter
of Uriah the Hittite.'
Will you hear the decision of the canon law* in
* Summa Anglica, Elrietate. 227

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[Chap. II.

their cases of conscience concerning this sin : Ills qui
procurat ut quis inebrietur, mortaliter peccat, quia con-
sentit in damnum notabile proximi.
This is now the crying sin of our land ; court, city,
country, all defiled with it; and I must confess a
truth which the sun seeth, not all innocent of it who
should by authority from God reprove it by the word,
and punish it by the sword ; it is a sin in fashion.
Yet at the great feast which Ahasuerus made to his
princes, it is specially noted : Esther i. 8, ' And the
drinking was by an order ; none might compel : for so
the king had appointed to all the officers of his house,
that they should do according to every man's plea
sure.' Lyran bis note is, Nolebat rex ut in aula sua
aliquis uteretur modo incomposito et irrationabili, more
barbarorum, qui nimis importune inducebant homines ad
bibendum. Reason 1. It is our duty to stir up'one another, and
to provoke one another to all Christian duties ; of
these, to act sobriety in the moderate using of meat
and drink, and fasting, in the abstinence from them
for a season. St Paul, ' Whether ye eat or drink, do
all to the glory of God ;' Christ, quando jejunatis.
To omit this duty is a great sin, to commit the con
trary evil is most abominable. This the prophet
sheweth, Isa. xxii. 12, 13 : 'In that day did the Lord
God of hosts call unto weeping and mourning, See.
And behold joy and gladness, slaying oxen and killing
sheep, eating flesh and drinking wine,' eating and
drinking, eras moriemur ; and it was declared in the
ears of the Lord of hosts, ' Surely this iniquity shall
not be purged till ye die.'
How then shall they appear before God, who, in
stead of calling to fasting, call to drinking, and press
the*drinking even to the making of their neighbour
drunk ?
Reason 2. If we contrive against our neighbour's
Hfe to take it from him, we are murderers ; if against
his wife to defile her, we are adulterers ; if against his
goods to rob him of them, we are thieves ; if against
his good name, we are false witnesses. Consider then
what thou dost when thou attemptest thy neighbour
to make him drunk, for thou seekest to perish his
understanding, to rob him of the use of reason, which
should distinguish him from a brute heast, to expose
him a* spectacle of shame and filthiness to all be
holders, and to make him a transgressor of the law of
God, the church, and the commonwealth.
Yet they that are thusjrvertaken, do commonly ex-
228

cuse themselves that they have been amongst their
friends ; but this pot-friendship, which hath the power
to divide a man from himself, will scarce prove a glue
strong enough to unite and knit him to another. The
kisses of such friends betray thee, and thou mayest
say rather, ' Thus was I wounded in the house of my
friends.' It was David's prayer, let it be thine, Ps.
cxii. 5, ' Let the righteous smite me, for that is a
benefit; and let him reprove me, and it shall be a
precious oil, that shall not break my head ;' but ' In
cline not mine heart to evil, that I should commit
wicked works with men that commit iniquity ; and let
me not eat of their delicates, nor drink neither.' It
is a good observation of Cardinal Bellarmine here,
ubique nocet conversatio malorum, sed nusquam magis,
quam in conviviis, et compotationibus.
This is no new danger, but a disease of former ages,
infectiously transmitted by imitation to our times, and
in them grown epidemical.
St Ambrose describeth a surfeiting and drunken
meal : Primo minoribus poculis velut velitari pugnapra-
luditur ; verum hac non est sobrietatis spes, sed bibendi
disciplina; ubi res calere caperit, poscunt majoribus po
culis, certant pocula cum ferculis. Ddnde procedente
potu longius contentiones diversa, et magna certamina
quis bibendo pracellat. Nota gravis si quis se excuset.
AU you that call God father, and do desire either
the honour of his name, or the coming of his kingdom,
or the fulfilling of his will, make conscience of this
great sin, call it no longer good-fellowship ; for St
Ambrose saith, Vocatis ut amicos, emittitis inimicos.
Vocas ad jucunditatem, cogis ad mortem ; invitas ad
prandium, efferre vis ad sepulturam ; vina pratendis,
venena suffundis.
Say to him that tempteth thee to drink drunk, Vade
retro me, Sathana, Get thee behind me, Satan ; ' the
kingdom of God is not meat nor drink,' God shall find
thee out, thou hast his woe upon thee, and thou shalt
see anon how he will punish thee.
2. Ad quid ? ut videant nuditatem. It is the boast
of brave drunkards, how long they have sat at it, how
many pots and pottles they have swallowed, how many
they have made drunk ; this is thy nakedness.
Literally drunkenness doth make men do things
uncomely. Some use this lewd practice to make way
for their lust, some to take advantages otherwise.
Modesty cannot utter what unclean provocations do
arise from drunkenness, what lewd and unchaste
actions are done, what profane and filthy words are

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141

spoken. Noah himself, full of wine, doth lie uncovered
in his tent, and sheweth his nakedness.
St Ambrose complaineth of women that, full of
wine, did come immodestly into the street, singing and
dancing: Initantesin se juvenum libidines. Calumim-
puro contaminatur aspectu, terra turpi saltatione pol-
luitur, aer obscenis cantibus verberatur.
Oh the miserable state of man in whom sin reigneth !
He is not only tempted to do evil, horrible and shame
ful evU, to drink drunk, but to be his neighbour's
devil, to draw him into evil by making him drunk; and
also this propter malum, even to discover the naked
ness of his brother.
Some shew themselves in their pots like Uons, furi
ous and quarrelsome ; others are dull and heavy, only
serving for whetsones to sharpen the wits of the com
pany ; others drowsy and sleepy ; others talkative,
every man in his humour, aU in their nakedness. To
do evil that good may come of it is an heinous sin,]for
God needs not Satan's help. But to do evil ourselves
to draw others into evil, for so evil an end, this doth
make sin out of measure sinful.
1. Take nakedness literally, for the discovering of
those parts which modesty doth hide out of sight. So
after the transgression the man and woman saw that
they were naked, and they were ashamed, being but
themselves alone in the garden ; and they sewed fig-
leaves together to hide their nakedness from each
other's sight. So much remained in them, that, having
left primas sapientia, they yet retained secundas mo-
destia, and could not for shame behold each other's
nakedness. The apostle saith, 1 Cor. xii. 23 : ' These
members of the body which we think to be less
honourable, upon these we bestow more abundant
honour, and our uncomely parts have more abundant
comeliness.' The honour here meant is the decent
hiding of their nakedness, and the modest covering of
our shame. Where the apostle doth declare the care
that is in the natural body ; the comely parts, which
need no hiding from sight, do cover the uncomely parts
from sight. Therefore they that uncover naked
ness do shew themselves to be no members of the
body ; so that such drunkards as give strong drink to
their neighbour, to this end to discover their naked
ness, declare themselves to be no parts of the body of
the church.
Surely much nakedness is discovered in many
drunken meetings ; and no marvel, when men and wo
men, having laid aside reason and temperance, religion

and the fear of God, if they then turn beasts, and do
those things that are uncomely.
2. Take this nakedness in a spiritual sense. Then
St Ambrose will tell you, Lib. de Noe et Area, c. 30,
Omnis impius quoniam ipse devius disciplina est, alio-
rum lapsus pro sui erroris solatio accipit, quod consortes
invenerit culpa. Then is the season for the cozener
to invade the purse of bis neighbour, for the cunning
insidiator to take advantage of words to find out the
infirmities of his brother, that he may keep him iu
awe thereby. I cannot dive so deep into this mys
tery of iniquity as to declare all ; and again, I fear to
go far in it, lest I might teach the ignorant sinner more
cunning than he had before.
This I dare say, that it is not love that maintaineth
drunken acquaintance ; for true love is a coverer of
nakedness. If literal, you may see it in Shem and
Japhet ; if spiritual, you may hear it from the apostle,
' Love covereth a multitude of sins.' And out of that
love David weeps for them that keep not the law.
It becomes themj_est, in my text, who know not
God, but were abominable, and to every good work
reprobate, to make men drunk to make them sport ;
but these things must not be so much as named
amongst those that call God our Father, that come to
church, that hear the word, that offer themselves to be
guests at the Lord's board.
But I remember the wise man saith, ' Rods be for
the backs of fools.' What greater folly, then, to sell
our inheritance in heaven for strong drink ? A worse
bargain than Esau's, and a harder pennyworth.
The rods for this are,
2. Pcena peccati, the punishment of sin.
1. ' Thou art filled with shame for glory.'
2. It shall be thine own case ; ' for thou also shalt
drink, and thy nakedness discovered.'
3. The avenger shall do thee right is the Lord:
' The cup of the Lord's right hand shall be turned
unto thee.'
4. ' Shameful spewing shaU be thy glory.'
5. ' The violence of Lebanon shall cover thee, and
the spoil of beasts.'
I may resolve all these particulars to this total, that
God will take the punishment of this sin into his own
hand, and shall turn his cup unto them, and they shall
do him right therein. But for our better direction in
this passage, let me observe,
1. Who will punish this sin ? God himself.
2. How he will punish. 229

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3. Why he will punish.
1. Who will punish this drunkenness.
It is the Lord. Is it not he whose glory the Baby
lonians have given to their idols ; yea, in the pride of
their heart assumed it to themselves ? Is it not he
whose people they persecute and destroy cruelly ?
whose goods they gather greedily ? whose fruits of
the earth they abuse to surfeit and drunkenness ? It is
for such as these that God saith, Isa. xiv. 7, ' I form
the light and create darkness ; I make peace and
create evil : I the Lord do all these things.'
God hath ever declared himself an enemy to this
sin ; you may see it clearly in the first example of it
in Noah, upon whom God laid two great punishments,
which show how much that sin offended him.
1. That his own son should expose him to shame.
2. That this fault should be kept in eternal record
in the living book of the holy word.
You may see it in Lot's example, wherein God
would have it appear,
1. How strong liquor may prevail against a strong
brain. 2. How easily a good man, and one that feareth
God, may be overtaken with it by temptation.
3. How horribly he may offend in it.
4. How temptation may relapse him into it, and in
the sins which.follow it.
5. God would have us see his just indignation
against this sin in the punishment of it.
In both these, the first we read of transgressing in
wine, God doth declare his judgments upon this sin of
drunkenness. 1. Because this sin doth much deface the image of
our Maker in us, which is chiefly stamped in our
spiritual and intellectual part ; for let reason once fail,
and man ceaseth to be himself for the time, and be-
cometh Uke to a brute beast. ,
2. Because God's love is violated by drunkenness.
Do you remember how sharply God punished old Eli,
the priest of the Lord, for not reproving his ungodly
sons, to whom he said, ' Thou honourest thy sons
more than me,' 1 Sam. ii. 29. The drunkard loveth
his strong drink above the Lord ; therefore he threat-
eneth them : Joel i. 5, ' Awake, ye drunkards, and
weep ; and howl all ye drinkers of wine, because of
the new wine, for it is cut off from your mouth.' Ob
serve it, that he biddeth drunkards awake, both because
drunkenness doth beget drowsiness, et quia vigilando
dormiunt, for they say- and do they know not what ; and
230

he sheweth them that as soundly as they sleep, they
shall not sleep out his judgment, but shall feel the
storm thereof. It is a contrary course that God
holdeth with them that love and serve him ; for he
biddeth them, Isa. xxvi. 20, ' Come, my people, enter
into thy chambers, and shut thy doors about thee ;
hide thyself, as it were for a little moment, until the
indignation be overpast.'
Quest. There is a question in the cases of conscience
in the canon law, Utrum ebrietas excusat a peccato,
Whether drunkenness may excuse from sin ? We have
many examples of men in their drink, some speaking
profanely and lewdly to the dishonour of God, swear
ing and blaspheming ; others depraving and slander
ing their neighbours; others furiously smiting and
hurting, some killing ; their excuse is, alas, they were
not themselves, and their drunkenness is the excuse
of their fault.
I find it favourably judged in the canonists, Excusat
ebrietas non a toto, sed a tanto, it excuseth not alto
gether, but in part. Some go further, and search
whether the drunkenness be a common disease of the
party, and that he useth in his drink to behave him
self so ; and in that case being found culpable, he is
adjudged to be irregular: but if a man be, by the
temptation of such whom he taketh to be his friends,
overtaken with drink, who is known to be one that
useth not to commit that fault, the law doth favour
such a one. Others resolve it thus : Ebrius est irre
gularis, ut ei imputantur ad pmnam omnia qua se-
quuntur. I find in this example that God doth threaten to
visit these Chaldeans for the sins committed in their
drunkenness, because it was wilful. Vide legem, Exod.
xxi. 28, 29.
The school distinguisheth well between voluntary
and involuntary drunkenness. They call that volun
tary drunkenness, when men do sit at the wine till it
inflame them, knowing the strength of wine, and their
own weakness, and seek it with delight in it. Ox
used to gore. Involuntary they call that which over-
taketh a man, not using, not loving it, who also .is
sorry for it, and wary to decline it hereafter ; and that
they hold excuseth d tanto, in part.
Use. Methinks this should be a great argument to
dissuade drunkenness, and to make men afraid of it,
for God is the punisher of it ; the God that formed
thee, and gave thee being, the God that took thee from
thy mother's womb, the God that hath preserved thee

Ver. 15-17]

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143

from thy youth up until now. That great God ytho
breweth and filleth a cup, and maketh all the wicked
thereof drink it off, dregs and all, Ps. lxxv. 8. This
Isaiah, chap. li. 17, calleth ' The cup of the Lord's
fury,' and he giveth his own children a taste of it, not
ad ruinam, but ad dignam emendationem, not to their
ruin, but amendment. It is called also ' The cup of
trembhng.' God himself calleth it ' The wine- cup of
his fury,' Jer. xxv. 15.
It is called in Ezekiel, chap. xxii. 32, ' deep and
large.' And as the apostle saith, 2 Cor. v. 11, speaking
of the judgment to come, ' Knowing, therefore, the
terror of the Lord, we persuade men.'
H men wiU not be persuaded, let him that is filthy
be filthy still; let him that is a drunkard be a drunkard
still : but, as the apostle St Peter saith, 1 Peter iv. 3,
if we look weU about us, ' The time past of our life
may suffice us to have wrought the will of the Gen
tiles, when we walked in lasciviousness, lusts, excess
of wine, revellings, banquetings,' &c.
Yet, better late than never ; for if God have taken
the matter into his hand, David will tell you that that
hand of God is strong : Ps. lxiii. 8, ' Strong is thy
hand,' saith he. This is dextra subveniens suis, suscipit
me dextra tua ; and it is dextra inveniens, Ps. xxi. 8,
' Thy hand shaU find out all thine enemies, thy right
hand shall find out those that hate thee.' It is a
fearful thing to fall into that hand, Heb. x. 31. Thy
right hand is full of righteousness, Ps. xlviii. That
righteousness wiU give suum cuique, to every one
his own ; it payeth home ; he keeps it in his bosom
of purpose to spare men, and to give them time of
repentance. But I must tell you that the saints of God are so
impatient of the wrong done to the name of God, that
they cry unto him, Ps. lxxiv. 10, 11, ' 0 God, how
long shaU the adversary reproach ? shall the enemy
blaspheme thy name for ever? Why withdrawest
thou thy hand, even thy right hand ? pluck it out of
thy bosom.'
, 2. How he wUl punish.
1. He wUl fiU them with shame for glory ; which
shame is further expressed, ' Shameful spewing shall
be on thy glory.'
2. He will punish them with their own sin ; for he
saith, ' Drink thou also, and let thy foreskin be un
covered.' 1. With Shame.
You are not to learn that all sin is folly, and all

sinners are fools ; but no transgressor in any kind
doth more make a fool of himself than the drunkard
doth, for he proclaimeth his own shame as he walketh
up and down the streets ; as he sitteth in the house, his
words, his gestures, his actions do all shame him ; as
Solomon saith, Eccles. x. 3, ' When he that is a fool
walketh by the way, his wisdom faileth him, and he
saith to every one that he is a fool.' So doth a
drunkard shame himself by telling every one that he
is drunk. This were a great punishment, if custom of
sinning and multitude of sinners in this kind had not
hardened the foreheads of them that transgress in this
kind, that they feel not the rod of shame.
I may say with the prophet of the drunkards of our
days, as he spake of the idolaters of his time : Jer.
vi. 15, ' Were they ashamed when they had committed
abomination ? nay, they were not ashamed, neither
could they blush.' But let no man despise the good
opinion of his neighbour ; sober men care not how
little conversation they have with drunkards, they
seek to avoid them, and all that fear God abhor their
evil manners.
Yet they glory and boast how much themselves
have drunk, how many they have made drunk ; but
as the apostle saith, ' Their glory is their shame.'
And though they be not sensible of it in the heat of
their wine, and in the custom of their sin, the end
thereof will be bitterness ; for the wise man telleth
them, Prov. xxiii. 32, ' At the last it biteth like a
serpent, and stingeth like an adder.' When shame
once begins to smart, it goeth to the quick. Re
member Adam in paradise : Gen. iii. 10, ' I heard
thy voice in the garden, and I was afraid, because I
was naked ; and I hid myself.' The Lord will come
in the cool of the day to us, and we shaU hear his
voice in the evening of our time, and then our shame
shall come with a sting, even the sting of servile fear,
and cast up our account. What fruit, then, of those
things whereof we are ashamed ? Then is God even
with you ; for he crieth out to you, ' How long wilt
thou turn my glory into shame ?' Do not drunkards
do so, who make their bodies, which should be the
temples of the Holy Ghost, the sties of uncleanness ?
The Holy Ghost, you see, is plain and homely in
his phrase of speech. These drinks, which they pour
into their bodies luxuriously, shall not make their
hearts glad ; they shall not comfort the stomach, they
shall not nourish the body. The stomach shall com
plain of them as a wrong, and cast them up as a bur-
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den too heavy fpr it to bear; nature itself shall exon
erate itself, and resist, regest it in a shameful vomit.
And, to use God's own phrase, God shall spew these
workers of iniquity out of his mouth, and all the ser
vice that they do to him, he shall cast up again ; for
he will say, Nauseat anima mea, my soul loatheth];
he is even sick of them and their service.
And if God once set upon us, to shame us, who then
shall have pity upon thee, 0 Jerusalem ? or who shall
bemoan thee ? or who shall go aside to ask thee how
thou dost ? Jer. xv. 5.
2. He will punish them with their own sin : ' Drink
thou also, and let thy foreskin be uncovered.'
1. This calleth to your remembrance a doctrine
formerly delivered out of Obadiah,
That God requiteth sinners with the same measure
that they have measured to others. «
2. This reneweth also the remembrance of another
doctrine there delivered, that
God punisheth sin by sin ; as there Edom trusted
in the help of men, that was their fault; and that
God laid upon them after for a punishment.
So here, the fault of the Chaldeans was their mak
ing men drunk, that they might see their nakedness,
and that is their punishment ; now they shall be
drunk, and their nakedness discovered.
There I handled this question, how God would be
author of this kind of punishment, and innocent
in the sin of the offender ; resolving it thus : that
God will withdraw his grace, and forsake them that
forsake him, and leave them to the force and strong
stream of their own corruptions. As the apostle saith,
Rom. i. 24, 26, ' God gave them up to uncleanness,
through the lusts of their own hearts, to dishonour their
bodies : for this cause God gave them up to vile affec
tions.' We carry stuff, enough about us to punish us
withal ; if God do but make rods of our own corrup
tions, he will soon be armed aglinst us.
You shall find in that place of the apostle, that in
man there are two things to which for sin they are
yielded up by God himself in his justice.
1. E.TiQvM'iot.ig irm xagdiiav, ver. 14.
2. E/'s iralSri unplug.
These two do differ much ; for,
1. Concupiscence is but a grudging of a disease,
but xaDog is the very strength of the fit.
2. Concupiscence is within the heart and affections,
but this pathos is active and in operation, and so cor
rupt the whole man. ^_God leaveth the wicked to both
232

these ; IvriQvfua, is the minority, *¦«.__ is the strength
of sin.
Thus, as Augustine saith, some sins are not tor
mento. peccantium, but incrementa vitiorum, and men
do not feel any punishment. Yet he that shall con
sider it well, will find that Solomon means a punish
ment to the young man, when he saith, ' Rejoice, 0
young man, in thy youth.' So doth the Holy Ghost,
saying, ' Let him that is filthy be filthy still ;' for if
God let go the reins, and leave us to ourselves, we
are likely to bring our sin to a full stature.
It is a good use of this point which St Paul teach
eth: Gal. vi. 1, 'Brethren, if a man be overtaken
with a fault, ye which are spirituarrestore such a man
with the spirit of meekness ; considering thyself, lest
thou also be tempted.'
God hath a just hand in the moderation of the
things of this world, and of men's persons. Hath not
the sun shined on those that have made sport to be
hold men drunk, or otherwise have made the most of
it, to their shame and disgrace amongst men ; who,
in the just punishment of their uncharitableness, have
themselves fallen into the same sin of drunkenness,
and thereby have borne a shame and scandal to their
profession. This is God's justice upon them, they
did not consider themselves, they knewnot the strength
of the temptation, they knew not their own weakness.
The greatest professors of religion are commonly
the severest judges of their brethren ; for their zeal
against sin, and for the glory of God, doth fill them with
hatred of evil. Yet, let such consider themselves, for if
God see that their zeal begin once to burn up their
charity, he will leave them to themselves a while, and they
shall see quo semine nati, what they are. For, let aU
men know, that the evil angels are as much at God's
commandment as the good ; for omnia Mi serviunt, all
things serve him. And as it is said, Ps. lxxviii. 49,
' He will give his angels charge over thee ;' so it is
said likewise, ' He cast upon them the fierceness of
his anger, wrath, and indignation, and terribleness,
by sending evil angels among them.'
As we have the ministry of good angels sent unto
them that shall be heirs of salvation, so God sendeth
evil angels also,. not only to Saul and to the false pro
phets of Ahab, but even to Adam in paradise God
sent him, and to St Paul, the angel of Satan. These
evil angels sometimes come with suggestions to sin,
to try our strength, that we may know how weak we
are; and sometimes they prevail with God's children,

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145

that they may stand upon their own guard, and keep
better watch. But for the ungodly of the earth, they
emplunge them in the same sin that they do cause
others to commit, that the same disgrace and shame
which they have done to their neighbour, may reflect
upon themselves.
Some have been so afraid of making God the author
of evil, because it is said, tradidit eos Deus, God hath
delivered them up, that they have understood the
apostle to speak of that God who is called deus saculi
hujus, the god of this world ; as the Manichees saw
so^much evil done, and knew not how to free God
from guiltiness of it, they therefore made duo prin
cipia, two beginnings. But that needs not.
It is likely that such a father as is personated in
the parable of the prodigal, could not but observe in
the education of his son, how thrifty he was like to
prove ; yet such a father, giving the portion of his
goods which is a child' s'part, to such a son, and letting
him take his journey into a far country, is not acces
sory to his riotous living. Augustine saith that the
heart of man is harned*by God, Non impartiendo
malitiam, sed non largiendo gratiam, not by instilling
any maUce, but not giving grace.
He seeth the Chaldeans take delight in making men
drunk ; ut nuditatem videant ; he letteth go the hold
he hath of them for a time, and leaveth them to them
selves ; and that which was their sport, is now their
fault and their shame.
I say therefore, again, consider yourselves. When
thou seest a drunkard shaming himself, as these here
did, consider whose Ught shineth in thy understand
ing, to shew thee how foul a sin that is ; consider
that that is not enough ; for all drunkards know that
drunkenness is a sin ; consider whose grace it is that
establishetb thy heart, and keepeth thee from com
mitting the same sin.
Insult not over thy brother, deride him not, discover
him not to increase his shame ; rejoice not against
him, rather bewail his sin with the tears of thy soul ;
seek by the spirit of meekness to restore him, advise
him friendly, chide him lovingly. For if thou pro-
fessest a severe life, and to make conscience of thy
ways, shouldest fall into this sin thyself, thou would
est not only shame thy person, but thy profession also.
And indeed, thou carriest about thee corpus peccati, a
body of sin ; thou hast the matter and stuff of all
sins within thee, if grace do not aid and assist thee.
* Qu. 'hardened'?— Ed.

Lastly, let me admonish you, if any of you by occa
sion are overtaken at any time with this fault, be of
David's mind, ' Let the righteous smite me;' suffer a
gentle chiding from your friends that love you, and
hate that evil in you. Take it for a favour of God,
and think that it is he that speaketh to you in that
reprehension. Hearken not to those that flatter you in your sins.
Alexander in a drunken fit slew Clitus his beloved
friend and faithful counsellor. Instead of reproving
his fault, even then when he was fit to be wrought
upon, being sensible of it, he had three flatterers,
Anaxarchus, Aristander, Calisthenes : Anaxarchus,
an epicurean philosopher, he told him that it was no
matter, he was a king, and he might do what he list;
Aristander, a stoic philosopher, told him that it was
notnis fault, but fate, that killed Clitus ; Calisthenes,
a courtier, sought to Heal the sore with sweet words.
That is not the way to bring us to amendment of our
evils ; a gentle, discreet reprehension well taken, will
pierce tbe heart, and fill it with comfort. John the
Baptist, quis prcenuntiavit vobis utfugeretis ab ira Ven
tura ? Who hath done you such a favour lo prevent
such a danger ?
3. Why doth God inflict punishment ?
God giveth a reason of his severe proceeding against
the Babylonians, the violence of Lebanon, and the
spoil of beasts which made them afraid, and for the
violence of the land, &c. Shewing that their cruelty
to man and beast had provoked God against them to
punish all their sins, their pride, covetousness, and
drunkenness. You have heard of their cruelty at large
before to men ; their very cities were built with blood.
The apostle saith, ' Hath God care of oxen ?' Here
you see that God used the beasts of Lebanon for a
terror to the enemy ; and now he declareth himself an
avenger also of their quarrel, because of the cruel
spoil that the Chaldeans did make amongst the beasts
of God's people.
God gave man lordship over the beasts of the field ;
he made him a lord to rule them, not a tyrant to de
stroy them.
One saith upon those words of Solomon, Prov. xii.
10, ' a just man regardeth the life of his beast ;' that
seeing God hath put the beasts of the field in subjec
tion to man, that he must shew himself a lord,
1. In pascendo, providing necessary food for them.
2. In parcendo, using them favourably.
3. In paliendo, bearing with them in their kind.
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4. In compatiendo, relieving them in their griefs.
5. In compescendo, restraining them from hurt.
6. In conservando, preserving them all we can.
This was the sin of tbe Chaldeans ; they were de
stroyers, and sought not only the ruin of the people of
the land, but the destruction also of their cattle, that
the means of living, if any escaped to reinhabit, might
be taken away.
This justice of God in avenging the wrongs done to
brute beasts, by calling them to an account for their
sins that did the wrong, doth teach us,
1. That the providence and care of God doth stoop
so low as the regard of our cattle.
Christ made good use of it, considerate volatilia cmli,
consider the fowls of heaven ; God feedeth them,
quanto magis vos, how much more you.
2. It teacheth us to use our dominion of these
creatures moderately, lest the ass of Balaam do re
prove his owner.
3. It sheweth how much God doth make of anything
that serves him. The text saith that these beasts did
make the Chaldeans afraid, and for this they suffered
predation, for the service they, did to God and his
church against their enenlies ; in Christ's argument,
how much more will he defend us, if we fight his
battles against his enemies.
4. We learn here that when God cometh to execute
vengeance, he surveyetb the whole catalogue of
offences ; and as he saith in David, ' I will reprove
thee, and set them in order before thee.' The wrong
to the cities, to the men, to the beasts, to persons, to
places, all comes into an account, and the offenders
shall smart for all.

Ver. 18-20. What profiteth the graven image that
the maker thereof hath graven jf, ; the molten image, and
a teacher of lies, that the maker of his work trusteth
therein to make dumb idols ? Woe unto him that
saith to the wood, Awake ; to the dumb stone, Arise, it
shall teach ! Behold, it is laid over with gold and sil
ver, and there is no breath at all in the midst of it.
But the Lord is in his holy temple : let all the earth
keep silence before him.
Here God denounceth his judgment against then-
idolatry. The words of this text have no obscurity in
them. Thus much then shall serve for the opening
of this text, that all this commination of woe and
judgment of which you have heard is the voice of the
234

true God declaring his just proceeding against the sins
formerly mentioned ; and to this purpose he doth' here
lay open the vanity of false gods.
What profit can there come, saith he, of a graven
image, that the maker thereof hath graven ? He
asketh men this question, and appealeth to the light
of natural reason ; can that profit a man, meaning in
the power and goodness of a divine nature, which is
the work of a man's hands ? be it either a graven im
age wrought upon by art of the workman, or a molten
image cast in any metal ; can this profit a man ?
He calleth the image thus carved, graven or molten,*
' a teacher of lies ;' for it is a mere illusion that any
man should so befool himself as to believe that- such
an artificial composition, wrought by the hand of man,
should be esteemed a god.
This is amplified, and the wonder increased ; for
though other men may be carried away with a super
stitious over-weaning of such an idol, yet that the
maker of it should trust in it, who when he was at
work, peradventure as the poet saith,
Incertus scamnum faceretne Priapum,
Maluit esse deum.
It was at his courtesy whether it should be an idol
or some other thing.
Therefore, ver. 19, God saith, 'Woe unto him that
saith to the wood, Awake, and to the dumb stone,
Arise ;' that is, woe to him that trusteth to an idol
for defence against evil, or deliverance out of danger,
for that is one of the uses that is made of idols, to
succour in time of distress, as the disciples did awake
their Master in a storm.
You see that when the workman hath put his hand
upon it, and shewed his best skill, here God doth
call it wood and a dumb stone still. He proveth it
thus : It shall teach ; although it be dumb, yet the
dumbness thereof shall declare it to be an inanimate,
impotent thing ; for howsoever the matter of the idol,
be it wood, or stone, or metal, be laid over with gold
and silver, as superstition is costly enough in adorn
ing their gods, yet ' there is no breath at all in the
midst of them,' and having no life in them, they have
no power to give help to them that serve them.
Ver. 20. But the Lord is in his holy temple ; for,
having shewed the vanity of idols, he cometh now to
reveal himself to them.
This some understand that the Lord is in heaven,
the temple of his holiness, and though the heaven of

Ver. 18-20.]

MABBUEY ON HABAKKUK.

147

heavens cannot contain him, yet he hath said, ' Hea
ven is my throne,' and Christ teacheth us to say, qui
es in cali, ' who art in heaven.'
So the temple at Jerusalem, where he said, ' I will
dwell,' is the temple of his holiness; and as the Baby
lonians and other heathen had their idols and their
temples for them to which they did resort, so he pro-
dupeth in opposition to them the God of Israel in his
holy temple, to whom the Jews may resort for help
against all their enemies. ' Let all the earth keep
silence before him ;' in which words either he dis-
courageth all power that should rise up against him,
or he requireth the voluntary submission of the earth
to him as to the supreme sovereign of all the world ;
for keeping silence is a sign of reverence and submis
sion, as Job, speaking of his former glory when God
had abased him, saith that, when he came forth, ' the
princes refrained talking, and laid their hand on their
mouth,' chap. xxix. 9. (De verbis hactenus.)
The parts of the text are two — 1, False worship ;
2, True reUgion.
In the first, 1, Peccatum, that is, idolatry; 2, Pana,
Va, ' Woe.'
In the first, here is,
1. A description of the idolatry of the heathen
Babel. 2. A derision of the idolaters.
1. Idolatry is a trust in, and an invocation of, graven
and molten images, dumb idols. First, here is trust,
then followeth invocation, and that is the apostle's
method in aU reUgious adoration : Rom. x. 4, ' How
shall they call on him in whom they have not believed ?'
This doth open to us the occasion of this last imputa
tion to them of idolatry; for what hath made them so
proud, so cruel, so covetous, so voluptuous, as the
opinion that they have in the protection of their
gods ? Therefore now at last God overthroweth that
also, and doth shew them that in religion they are
most of all wrong.
If you desire a general definition of idolatry, which
comprehendeth aU kinds, I think this is fuU of com
prehension. It is cultus religiosus exhibitus creaturm,
a, religious worship given to the creature. Learn then
that no nation of the world did ever deny a divine
power, but acknowledged some god in whom they
trusted, and whom in their necessities they called
upon ; and because this invisible godhead was out of
sight, they devised idols, which they erected for re
presentation of their gods, which they also worshipped

with divine honours ; and this we call idolatry, or the
worshipping of idols. They saw that there was much
to do in the government of the world, and therefore
they adored many gods, as thinking it too much to
believe any one god able to manage the universal
government of all things.
These gods they represented some forms, either cast
in metal or graven in gold, silver, wood, and stone.
This they call el&ZiXov ab t'lbia, video, to see, signifying
somewhat that was to be seen, for they walked by
sight and not by faith, and would have somewhat to
see before they would worship.
2. The vanity of this worship is derided here, be
cause this idol which they worshipped could profit
them nothing, for no man would do service where no
thing is to be gained by it.
He proveth that it cannot profit,
1. Because it hath a maker, for so there was a time
when it was not ; and how can he profit a man that is
beholding to man for his making ?
2. Because every idol is a teacher of lies, for it
teacheth a man to trust in his own work, and is a
mere illusion, planting his trust and directing his
worship in and to that which is able to do him no
good when he needeth.
3. Because these idols are dumb, and can give man
no answer to his demands or petitions.
4. Because, when man hath bestowed bis workman
ship upon it, and all his cost in overlaying it with
gold and silver, it is yet a dumb statue, it hath no
life in it, ' there is no breath at all in the midst of it ;'
so that the doctrine of this place is,
Doct. Idolatry is a grievous sin.
The reasons to prove this are great ; two chiefly :
1. In respect of God, there is no sin that doth more
dishonour God, because this doth, as it were, un-god
him, and setteth up the creature in the place of the
Creator, at once breaking the two first commandments
of the first table of God's holy law.
1. 'Thou shalt have no other gods but me.'
2. 'Thou shalt worship no graven image,' &c.
But this reason God omitteth, as having now to do
with those who knew not the true God.
2. He urgeth a second reason. This sin is against
them that commit it, for they trust in and call upon
that thing which cannot profit them, the two great
acts of religion cast away and lost, that is, trust and
invocation. This is a great argument in our temporal affairs ;
235

IIS

MABBURY ON HABAKKUK.

[Chap. IL

for will a man bestow his time, his labour, his love,
and service, where no profit is like to arise to him ?
But this kind of idolatry is so extinguished by the
light of the gospel, and so little cause of fear of it,
that I need bestow no time nor pains on it, for there
is none of us who doth not confess one God in three
persons. But there is an idolatry amongst those that
call themselves Christians, and would have none be
the church of God but themselves : that is the church
of Rome ; and though they protest against it, and
plead not guilty to our accusation, yet the evidence
of truth will convince them of it. Under the name
of idol, Cardinal Bellarmine doth understand only
falsam similitudinem representantem id quod revera non
est, a false similitude representing that which indeed
is not, as the idols, he saith, of the heathen did repre
sent feigned gods, such as never were, but were only
the fictions of human device ; they have not such.
Theirs are imagines; imago ab imitando, of imitating,
and they be counterfeits, representing in similitude
such persons as have been and have lived in the
world. So idols they defy, images they embrace. In
this very beginning of their defence, both absurd in
the strife of words, making distinction where there is
no difference, for -._aJXov is properly a visible repre
sentation, and so is an image, and therefore both in
Greek, Latin, and English one and the same thing,
but the custom of speech hath impropriated certain
words to set fictions, as that an image is the repre
sentation of anything, but an idol is commonly taken
with us for the representation of some thing that is
worshipped. Therefore the best part of the papist's defence of
their religion against our imputation of idolatry, is
this :
1. That for the images that, they do retain, either
in the church oratories or in their private use, they
know them in their matter to be no other than the
creatures of God, of wood, stone, metal, or some
other mixed matter ; they know them to be in their
forms the art of the workman ; they do know and
confess them to be dead, inanimate, senseless things
in themselves, and they protest against any adoration
of them as much (they say) as we do. Here Cardinal
Bellarmine speaks for the rest, and he will charge the
protestant church with slander in this point, and say
there is no such matter, they do not worship any
idols. He complaineth that by this slander some of
236

the protestants have so distasted the religion of Rome
to many that know it not, that though they do hear
of worthy men amongst them, who for gravity of
manners, holiness of life, and all exemplary virtues,
deserve reverence and respect, yet our opinion of their
idolatry distasteth them so to us that we will not hear
them speak.
2. They answer, that their images are of two sorts,
which they use in divine worship :
Either they be of God, or of the creature.
In the images which represent God, they only do
worship God in the image, not the image itself, with
holy worship.
In the images of the creatures, as of the mother of
the Lord, angels and saints, they do but honour God
in his saints, and in their invocation they use them
but as means of quickening their memories, and turn
ing up their devotions by that which the eye beholdeth ;
and God loseth no honour by it, to have so many means
used to him.
This is that which they give out for themselves ; we
charge them that they adore creatures, and give divine
worship to images, as the heathen did. For it is plain
that they worship the wood of the cross, in that they
speak that to the crucifix, which can only be applied to
the cross itself, and not to Christ, Salve crux, spes unica !
They add, thou only art worthy to bear the ransom of
the world, 0 faithful cross ; which agreeth with their
doctrine, that all the honour due to the sampler is
given to the image thereof.
And where they excuse their idolatry, that they do
not worship the image, but God represented in the
image ; if that be not idolatry, neither were the
Athenians idolaters, who worshipped in their images
the same God whom Paul preached, Acts xvii. 23 ;
neither were the Israelites idolaters, who worshipped
God in the calf which Aaron made, for they could not
be so ignorant as to ascribe their deliverance from
Egypt to such a thing as Aaron could make.
This doctrine and practice of idolatry in the worship
of images came in by little and little into the church
of Rome ; for it is clear that there was a time wherein
there were no images at all known in the church.
There were some desirous then to bring thenf in, but
the council of Eliberis* decreed that no picture or
image should be brought into the church, lest it should
be adored ; and Epiphanius, finding an image painted
on a cloth hanging in a church, rent it down, and said
* Can. 36.

Ver. 18-20.]

MAEBURY ON HABAKKUK.

149

it was against the authority of Scriptures that any
image should be in the church.
St Origen* saith of his time, nos imagines non adora-
mus, we do not worship images. Eight hundred years
after Christ, the second Nicene council set up images ;
but the council of Frankfort, which was a general
council, and where the pope's legates were present,
repealed it, and affirm : The catholic church doth
affirm that mortal man ought to worship God, not by
images and angels, but by Christ our Lord.
And whatsoever the practice of the church of Rome
now is in the use of them, they shall never be able to
reconcile the judgments of their best learned concerning
them ; for some condemn all divine adoration given to
them, some condemn external bowing before them,
some confess that the ancient fathers condemned them,
some think their use dangerous ; and they which have
gone farthest in defending them have done it by so nice
distinctions that the common people cannot under
stand how to beware of idolatry, themselves not under
standing themselves therein.
Even in the administration of the sacrament of the
Lord's supper, they are idolaters in worshipping the
host, which I prove from Cardinal Bellarmine's own
pen (De justif . lib. 3, cap. 8): Neque potest certus esse
certitudine fidei, se perdpere verum sacramentum, cum
sacramentum sine intentione ministri non confidatur,
et intentionem alterius nemo videre potest. And thus
much Garnet the provincial did ingeniously confess
upon his private conference with some of our bishops.
Wherefore, how they can excuse their idolatry in the
worship of the elevated host, I cannot see, seeing they
worship they know not what.
Any man may easily conceive that they do carry a
corrupt mind that way, because in all their catechisms
set forth for the institution of young beginners, they
do leave out the second commandment quite, and to
make up the number they divide the tenth command
ment into two.
Now, having convinced them of idolatry, which is
the high sin against God, and toucheth him in his
majesty and glory, we see how dangerous a thing it is
to have conversation with such, lest we receive of the
plagues due to them.
Though the church of Pergamos did hold fast the
name of Christ, and denied not his faith, yet had the
Lord ' something against her,' Rev. ii. 14, because
' she had there them that held the doctrine of Balaam,
* Contra Celsum, 1. 7.

who taught Balak to cast a stumbling-block before the
children of Israel, to eat things sacrificed unto idols,
and to commit fornication.' The same quarrel had
our Lord to the church at Thyatira, in which, though
he approved her works, and charity, and service, and
faith, and patience, yet he saith, Rev. ii. 20, 'Not
withstanding I have a few things against thee, because
thou sufferest that woman Jezebel, who calleth herself
a prophetess, to teach and to seduce my servants to
commit fornication, and to eat things sacrificed to
idols.' We have no law to favour idolatry, or idolatrous
meetings to mass. We have severe laws against them ;
yet it is in sight that mass is frequented by multitudes
of all sorts, in the sight of Israel, in the light of the
sun. Whence this boldness grows, we cannot judge,
but from negligent execution of our godly and just laws.
Have we forgotten '88 ? Have we forgotten the fifth
of November 1605 ? Do we not believe experience ?
Were not the Canaanites, whom Israel suffered to
live amongst them against the commandment of God,
thorns in their sides, and pricks in their eyes ? and
were not their gods a snare to Israel ?
Is not popery a dangerous religion to the sovereign
authority of the king, setting the pope above him to
overrule him, and to deprive him of his crown if he be
not for his turn ?
Is not popery a professed enemy to the religion
that we profess ? Light and darkness, God and Belial,
may as soon be reconciled ; and therefore an enemy to
our clergy, who are aU armed with the word of God
against it.
Or is it good and wholesome doctrine which the
Anabaptists this last year tendered to the king, prince,
nobility, judges, and commons of parliament, that
freedom of religion is not hurtful to any commonwealth ,
or that freedom of religion depriveth not kings of any
power given them of God ?
The times are foul. God is much dishonoured.
Where the fault is, and of whom the church and reli
gion hath cause to complain, is not so much our duty
to inquire, as to pray to God to amend all. I will tell
you where you shall have him.
2. The punishment of this sin is expressed in one
word, Va, woe ! and it containeth the whole cup of
God's indignation.
1. In this life they trust in that which cannot help
them. 2. They invocate that which cannot hear them.
237

150

MAEBUEY ON HABAKKUK.

[Chap. II

They trust in lying vanities, and they forsake their
own mercy. They are taught by teachers of lies, and
therefore the light that is in them is darkness. Baal's
servants cried from morning to evening upon Baal
their god to hear them, and it would not do. Here is
a double woe : 1, loss of labour ; 2, want of help.
In the first, they bewray their folly : the god of this
world hath made fools ot them for turning the glory of
the invisible God into the images of creatures ; but in
the second we find the misery, for we cannot subsist
without help, and they trust to idols where there is no
help. But that is not all the woe. The apostle telleth us,
Gal. v. 20, that no idolaters shaU enter into the king
dom of heaven. This is terror Domini, the terror of
the Lord ; for how shall they hope to have glory with
God who deny glory to God ? Will God give them
glory that seek to take away glory from him, or let
them into heaven that would thrust him out ?
Observe it in that law concerning graven images,
God hath more expressed himself than in any of the
rest to be a God of vengeance ; for there is ratio legis,
God is jealous. And there is comminatio judicis ; visita-
bit, and it goeth in descent to the third and fourth
•generation of them that hate him. Observe he calleth
them such as hate him. There is a promise, ' He will
shew mercy to thousands of them that love him.' And
I conceive this added to this commandment rather
than any of the rest, because God's Israel did most
often offend in this kind, by worshipping God in crea
tures, and by performing external adoration to them,
which is in this law chiefly forbidden.
The fear of this woe hath not wrought enough upon
the Romanists, who are guilty of gross idolatry ; so,
on the other side, it hath wrought too much upon
some zealous professors, who, fearing superstition and
idolatry, dare scarce shew any external reverence to
God himself, either when they come into God's house,
or when they come to God's table. Yet the angel
that would not be worshipped said, ' Worship thou
God.' And that is all the church exacteth ; not an
inward worship only, but an outward also, commanded
in the second commandment.
Ver. 20. But the Lord is in his holy temple ; let all
the earth keep silence before him. '
The temple of God's holiness is understood here, as
you have heard, two ways.
1. For the temple at Jerusalem.
238

2. For heaven.
In both let all tremble before him. This is the-
second part of the antithesis, true religion, containing
two parts.
1. Where God is.
2. What duty is owing to him.
Ubi est. He is in his temple at Jerusalem, and in
all other temples dedicate to his service.
For the temple at Jerusalem, he appointed the
making of it, and chose the man to whose care he
committed the trust of the work. David might not do
it, but Solomon was the man. When it was finished,.
and Solomon had assembled the people to the conse
cration of it, and prayed there, God answered the
prayer of Solomon with a visible expressure of his
presence ; for a cloud filled the house, it was filled
with the glory of God.
But some of our sectaries say there is no need of
churches for God's public service ; there is neither
precept nor example in Scripture for it, but the words
of Christ to the woman of Samaria leave it at large :
John iv. 23, 'tThe hour cometh, and now is, when the
true worshippers shall worship the Father in spirit
and truth.'
Saint Augustine calleth this heresy in the Massilians,
that they denied the use of temples, because Christ
foretold that the use of the temple at Jerusalem should
cease, which was a shadow of things to come.
In the Old Testament, beside the cathedral and
mother- church, the people had their synagogues for
their meetings to God's service, which continued even
to and in Christ's time. Christ himself designed a
place for that meeting, wherein he celebrated the last
passover, and instituted the sacrament of his supper.
The disciples had a place of meeting wherein Christ
twice found them the first day of the week. The per
secutions of those times gave no sudden liberty to
settle a church and to erect temples, nor, that I can
read, for the first two hundred years after Christ were
any temples built. Yet before the persecutions ceased,
they had erected oratories for their meeting to prayer
and hearing of the word ; for in the tenth persecution
under Diocletian, an. Reg. 19, Mense Martio, he made
an edict* for the puUing down of the temples of the
Christians. But under Constantine, when Christian religion had
the favour of authority regal, then concurrebant populi
ad populos quasi os ad os. Ecclesia, qua antea impiis
* Euseb. viii. 2.

Vee. 18-20.]

MAEBURY ON HABAKKUK.

151

tyrannorum machinis destructa fuerant, rediviva, Sec.*
Then the people came together.
And ever since the church hath continued this
practice of maintaining oratories for the meeting of
the congregations for the praise and service of God.
There is warrant enough from the example of the
church and the authority thereof to maintain this holy
practice. Those places be the temples of God's holiness, the
houses of God, separate from all common use to the
holy service of God. And God, who by his omni-
potency filleth all places, is in our churches by a more
special presence ; for if the glory of God filled the
temple in the time of the law, why may we not believe
that in the light of the gospel he revealeth his pre
sence more, because thejplace wherein we serve God
is God's house, and all civil and common use of it is
resigned, to consecrate it to God's service ?
If God be present where two or three are assembled,
surely where there is a meeting of a full congregation
he is present with a special presence. And, there
fore, it hath ever been esteemed a pious charity in
those that have been founders, enlargers, restorers, or
adorners of churches, as Saint Origen saith, f quam
gloriosum est si dicatur in tabernaculo domlni, Illius
fuit hoc aurum, hoc argentum, See. Rursus quam in
decorum ut Dominus veniens nihil muneris tux inveniat
in eo, nihil a te cognoscat oblatum. Ego optarem, si
fieri posset, esse aliquid meum in auro quo area conte-
gitur : Nollem esse infacundus, Sea.
These houses of God are the temples of his holi
ness, where the name of God is declared to the church ;
wherein God, by his Spirit, speaketh to the churches
in the outward ministry of the word ; where the holy
ones of God do speak to God by the same Spirit in
prayers, in hymns, and spiritual songs ; where the
sacrifices of righteousness are offered.
And herein is that gracious prophecy of Isaiah ful
filled, chap. lvi. 7, which our Saviour allegeth in
the Gospel, ' For mine house shall be called a house
of prayer for all people.'
Observe, here is not only oratio, prayer, which is
cultus divinus, divine worship ; but here is domus mea,
my house, a place designed for the worship of God,
and that for all people. This cannot be made good in
the temple of Jerusalem, nor in any one church ; but
must determine both the extent and dilatation of God's
worship, and the designation of fit houses for the
* Euseb. x. 2. f In ex. xxv. Hom. xiii.

same. Another like prophecy we have before in
Isaiah, chap. ii. 2, ' It shall come to pass in the last
days, that the mountains of the Lord's house shall be
established in the top of the mountains, and shall be
exalted above the hills, and all nations shall flow unto
it. And many people shall go and say, Come ye and
let us go up to the top of the mountain of the Lord,
to the house of the God of Jacob, and he will teach us
his ways, and 'we will walk in his paths ; for out of
Sion shall go forth the law, and the word of the Lord
from Jerusalem.'
The common exposition is, that after the return of
the people of Israel from the seventy years' captivity
in Babylon, then religion and God's worship shaU be
settled at Jerusalem. But observe how this exposition
shrivelleth up the promise of grace ; for this' is not all.
He saith this shall be h iiyuTuit ri^aig, in the last
time. And he addeth that all nations shall flow to it ;
and he saith, not that one mountain, but ' the moun
tains of the Lord shall be established,' which must
needs be understood of the churches of the Christians,
to which the faithful should resort.
For further proof hereof read Micah iv., where yon
shall find this prophecy, totidem verbis, in so many
words, and a commentary upon it, Micah v., wherein
he prophesieth the birth of Christ in Bethlehem. In
both these prophecies we observe that the promise of
God hath not only assured the spreading of true reli
gion, but the assemblies of believers to certain places
for instruction, that they may be taught vias Domini,
the ways of the Lord.
Never was there religion in the world, without some
places of public worship for meeting of people together.
Even in Adam's time, there was a place where Adam
and his children met to offer sacrifice, and Cain's fly
ing from the presence of the Lord was his wilful
excommunication from that place.
And in truth, they that would have no churches,
may as well cry down religion, and the public ministry
of the word, and pluck down the hedge which God
hath planted about his vine, and lay all common.
Understand us rightly ; we do not affix holiness to the
place, nor think any special sanctity inherent in it ;
but seeing God is by a singular right become master
of the house, that is separate to his use, as the apostle
saith, ' Judge I pray you, is it comely,' that we put not
difference between God's house and our own houses ?
It is observed that Christ, when he purged the
temple, purged only that part of the temple which was
239

152

MABBURY ON HABAKKUK.

[Chap. II.

set apart to prayer and hearing of the word, because
that use of the church was to continue in the time of
the gospel ; and after he had cast out the oxen and the
doves, which were provisions for sacrifice, then he
citeth that place and reneweth the sanction, ' My house
shall be called an house of prayer to all nations,'
which is a sanctification of all churches to the worship
of God. That this was so understood, know that
before they had any churches built for the public
exercise of reUgion, they had some places of meeting
which they called JEdes sacras, holy houses, of which
the apostle putting difference, saith, 1 Cor. xi. 22,
' Have ye not houses to eat and drink in ? despise ye
the church of God ?' Here be our own houses for
common and natural, moral and civil use ; here is the
church of God, the place of assembling of the congre
gations to the worship and service of God.
No sooner is a place consecrate to this use, but it
is a temple of God's.
So when Jacob had set up a stone for a pillar, in
the place where he dreamed and had the vision ofthe
ladder, Gen. xxviii. 19, 22, he called the name of it
' Bethel,' D^K JV3, God's house. And after, Gen.
xxxv. 7, At his return he came to that place, and hav
ing first put down aU the strange gods, he built an altar
to the Lord, and called it ^NlVn ^N, the god of God's
house. It is palestra, in which we do meet with God to
wrestle with him in our fervent prayers and supplica
tions, he by his word wrestleth with us to overcome
both our ignorance and impiety. .And therefore as
Jacob, Gen. xxxii. 31, so may we call our church ?K13B,
the face of God, for there God did look upon him.
And in the times of the gospel, these houses of
prayer have had several titles : JEdes sacra, in respect
of their succcession to them, and Templa, in respect
of their succession to that at Jerusalem. Tectum
amplwm, some derive it, and xugiaxa. 1. Propter
dedicationem.. 2. Propter usum. 3. Propter jus per ¦
petuum. 4. Propter sabbatum. For there is dominica
in dominico ; thence came the word kirk, yet in use in
Scotland; mi ecclesia, in respect of the meetings there.
When David could not come to the sanctuary of
God, he worshipped toward it : Ps. vii., xxviii. 2,
' Hear the voice of my supplications, when I cry unto
thee, when I lift up my hands towards thy holy temple.'
Daniel being far from the temple, Dan. vi. 10,
' opened his window toward Jerusalem, and prayed
three times a day.'
240

The temple is a type of heaven, where the saints of
God do meet to praise God, which is the worship that
is done to God in heaven : Rev. xxi. 3, ' And I heard
a great voice out of heaven, saying, Behold, the taber
nacle of God is with men, and he wUl dwell with
them, and they shall be his people, and God himself
shall be with them, and be their God.' This Mr
Brightman understandeth of the church of the Gen
tiles, where God is seen.
So doth James Brocard, an Italian, understand it
of the church delivered from popery, and Mahometry,
and all heresy.
But Mr Bullinger, better advised, saith, that as in
the former part of this Revelation hell is described, so
in this chapter heaven is set forth ; and that, as you
see, in the similitude of a tabernacle. So doth Junius
and Napier well interpret this place.
I conclude, then, that all the churches, wherein the
Christians meet to call upon God, are the temples of
God's presence, wherein God is invisibly resident, both
to give his Spirit where he thinketh good, and to
direct our service of him, and to receive our prayers
and sacrifices of thanksgiving ; and to communicate to
his servants the ordinances of his grace, the means of
their salvation.
2. As God is in these temples made with hands,
and declareth his presence in his house, in his word
and sacraments, and in the solemn meetings of his
children : so is he in heaven, which is his highest
temple, whereof these are but types and figures.
We believe in him as maker of heaven, and we pray
to him, ' Our Father which art in heaven ;' this place
he himself oalleth his habitation. • I dwell in the
high and holy place,' Isa. Ivii. 15. 1. In heaven.
Yet as Solomon saith, ' The heaven of heavens is not
able to contain him,' 1 Kings vm. 27. So he is there
as in the most excellent part of his creation, but not
comprehended there, for there he is most purely wor
shipped ; thence cometh our sicut in cmlo.
The heathen gods are nowhere : in heaven they are
not, that is the temple of the true God ; in earth they
are not, for they are no gods that have residence in
earth, and have no power at all in heaven. As the
apostle saith, 1 Cor. viii. 4, 'We know that an idol is
nothing in the world.' Here, by the name of idol, is
not meant the material image representing their god,
for that is a bodily substance to be seen and felt, and
it is in the world ; but he speaketh it de numine, the
divinity is a non ens. For he addeth, that there is no

Ver. 18-20.]

MAEBUEY ON HABAKKUK.

153

God but one ; and whereas many be called gods in
heaven and in earth, as there be many gods and many
lords, yet he saith there is but one God, the rest are
nomina, not numina. For there were that worshippped
the sun, the moon, and the stars ; these as creatures
and second causes do us good, but they serve our God.
When our God is in his temple, all those help to
make up the choir of them that praise him ; for ' the
heavens declare the glory of God, and the firmaments
and the outgoings of the morning praise him.' There
fore do we lift up our eyes to heaven when we pray ;
we say that every good and perfect gift comes from
above, from the Father of lights.
Yet is not God so far off, but that as heaven is his
throne, the earth is his footstool : Ps. xxxui. 13, ' The
Lord looketh from heaven, he beholdeth the sons of
men.' He is not so far off but if we pray to him,
Prope est invocantibus ipsum, ' he is near to them that
caU upon him.' And in this respect aU the earth is a
common oratory, so is the sea, for our prayers.
But as the perpetual duty of a religious service of
God, which doth require holiness and righteousness
aU the days of our Uves, doth not take away the
particular duty of the Sabbath ; neither doth the great
habitation of God in heaven abate any thing of his
special presence, both in the temples dedicated to his
service, and in every particular person which doth
belong to the election of grace. For so God saith,
' I dwell with him that is humble and contrite in
heart ;' and he saith so presently after he had said,
' I will dweU in the high and holy place ;' insomuch
as St Augustine, upon those words of David, exaudivit
de templo sancto suo vocem meam, saith, Exaudivit de
corde meo, in quo Habitat Dominus, vocem meam. For,
' know you not that you are the temples of the Holy
Ghost, and that God dwelleth in you,' &c.
God is in heaven, per specialem gloriam.
He is in our churches, per specialem cultum.
He is in our hearts, per specialem indulgentiam.
He is in his word, per specialem illuminationem.
He is in the sacraments, per spedalem significationem.
In a word, wheresoever is cultus Dei, there is vultus
Dei. The use of this point is taught in the text ; it is
the second part of my text.
2. The duty : ' Let.aU the earth keep silence before
him.' This, as you heard, is a postulation of reve
rence. He doth not put us to silence that we shall
say nothing ; for he hath commanded us to call upon

him, and invocation is a note of his children. He
saith, ' He shall call upon me, and I will hear him.'
The wise man doth help us to expound this text :
Eccles. v., ' Be not rash with thy mouth, and let not
thine heart be hasty to utter any word before God :
for God is in heaven, and thou upon earth ; therefore
let thy words be few.' So that temerity and rashness
is here forbidden, and reverence and holiness required.
1. Let us consider God in our churches, the temples
of his holiness ; there we are taught,
Use 1. Take heed that thou have not an unreverent
opinion of the house of God. St Paul saith, ' Despise
ye the church ? ' that is, the place set apart for the
worship of God ; and that he meaneth so, the place,
and not the company ; —
So Theophilus : Loco ipsi infertis injuriam, you do
wrong to the place. Lyranus : Est contemptus eccle
sia, qua consecrata est divinis usibus, the very words of
that text do shew it ; for our own houses, and God's
house, our houses for our common meals, and God's
house for the supper of the Lord, are compared
together. Use 2. There must be in us a love of those houses
of God. God said of his holy city, where his temple
was built, ' Here will I dwell ; for I have a delight
therein.' It is David's protestation for Jerusalem :
' For the house of God's sake, I will seek to do thee
good.' The hart never more desired the water-
brooks, than he did to go to the tabernacle where God
was : ' My soul longeth and fainteth for them.' ' I
was glad when they said to me, Come, we wiU go up
to the house of the Lord.'
Use 3. Let us prepare ourselves before we come to
God's house, for he is present there. Come not hand
over head, as thou wouldst go into thine own house.
Consider, if thou wert to go before thy sovereign king,
how thou wouldst compose thyself, that nothmg in thy
apparel, in thy gesture, in thy countenance, in thy
words, might give him offence. Wilt thou do less
when thou art to appear before the Lord of hosts, who
is the King- of glory ? Micah saith, chap. vi. 6,
' Wherewithal shall I come before the Lord, and bow
myself before the most high God ? shall I come before
him with burnt- offerings ?' The old law was, ' None
shall appear before me empty.' When Jesse heard
that David his son was sent for to king Saul, 1 Sam.
xvi. 20, Jesse took an ass laden with bread, and a
bottle of wine, and a kid, and sent them by David to
Saul. So Jacob sent a present to Pharaoh, when his
241
Q

154

MARBUEY ON HABAKKUK.

[Chap. II.

sons went the second time for corn. Solomon saith,
Prov. xxi. 14, and it is no news in our times, ' A
•reward in the bosom paoifieth strong wrath.' We
know what cause we have given our God to be angry
with us ; let us think of it when we are to come and
tstand in his sight at church. Manus in sinu tuo,
manus in sinu Dei.
He is not ashamed to ask it ; fili, probe cor.
Use 4. Take heed to thy foot when thou enterest
into the house of God, for the place where thou art
entering is holy ground;; put off thy shoes, that is, all
earthly and carnal affections, and say with Jacob, Gen.
xxviii. 16, 17, Quam terribilis est -hic locus! this is no
pther but the house of God, porta cceli.
Use 5. When thou art entered into God's house,
remember thou art come before the face of God and
his holy angels, into the place where God's honour
specially dwelleth. \
1. It is not enough thy heart be reverent, let thy
outward man express it also. Do not think that, be
cause the papists do superstitiously adore the crucifix,
and the altar, and idols therein, therefore it is super
stition to do worship to God. Every man that comes
into another's house doth in good manners salute the
master of the house when he enters the same ; may
not a visible worship be due to the invisible God ?
' Oh come, let us worship, and fall down, and kneel
before the Lord our Maker.' It is a godly custom, if
done in zeal of God's glory, with devotion, and not in
a customary formality, to sanctify our entrance into
God's house with prayers ; to fall low upon our knees
before God, to invocate him for his blessing upon our
selves, upon our minister, upon the whole congrega
tion. 2. Learn of the apostle, ' Let all things be done
decently, and in good order ;' compose thy outward
man to all due reverence, and conformity with the
holy congregation,: and thine inward man to aU zealous
devotion ; remember the meetings of the saints in the
primitive times ofthe church, opoDvfpa&ov. Do not give
God thy knee, and thy tongue, thine eye, thine ear,
and thy hand, ;thy whole outward address, and keep
thy heart from him, and let thy thoughts go and
wander from the service thou art about. Confess
your sins together, pray together, give thanks together;
confess .your faith,, the common faith, together ; hear
the word together, both read distinctly and preached
profitably. Remember that God speaketh in the
ministry of his word,^and say with David, ' I wiU hear
242

what the Lord God will say.' Gather manna whilst
you may for you and your houses. Take heed that
Satan cool not your zeal of God's glory, by suggesting
irreverent opinions of the prayers, and form of service,
of the minister, of the ceremonies of the church, or
uncharitable opinions of the congregation. For all
these be whips of Satan's twisting, to whip thee out of
God's temple, and to make the ordinances of God
ineffectual. Bring with thee an humble and contrite heart, and
say within thyself, as St Paul did,' I am the worst of
sinners, I am the worst person in all this congrega
tion ; for I know mine own wickedness, and my sin is
ever against me. Bring faith with thee, that will shew
thee the glorious and gracious face of God ; by that
eye thou shalt see the Son of God making intercession
for thee, and thou shalt feel the Spirit of God helping
thine infirmities ; mingle faith with thy hearing, and
the word shall profit thee. Hide the word in thy
heart ; be not like a leaking vessel, to let it out as
fast as it is poured in. Take heed of the cares of this
life, and voluptuous Hving, lest they choke the good
seed of the word when it cometh up. In thy whole
carriage at church, consider that the service is public ;
hoc age, do all thou dost at church according to the
occasion ; separate not thyself from the body of which
thou art a part, by reading, praying, or any other medi
tation which may divide thee from the congregation.
Tarry it out to the end, and depart not without God's
blessing pronounced by his minister, to whom he hath
given power from above to bless in his name.
2. ' God is in his holy temple : let all the earth be
silent before him.' This serveth for the direction of
our whole life ; for,
1. This dwelling of God declareth his omnipotency.
The Lord is in heaven, he doth whatsoever he will.
The earth is but as the drop of a bucket, compared to
the unbounded, unsounded ocean of his fulness of
power and strength.
2. This dwelling declareth the graciousness of God ;
for every good and perfect gift cometh from above ;
.and unless the heavens hear the earth, the earth
perisheth utterly.
3. This dwelling declareth the omniscience of God.
There God standeth in the congregation of God as
upon a watch-tower; and from the heaven the Lord
beholdeth the earth ; the eye of the Lord is over all
the world.
4. This declareth the eternity of God. So he saith,

Ver. 18-20.]

MAEBUEY ON HABAKKUK.

155

Isa. lvn. 15, '„The high and lofty that inhabiteth eter
nity ;' which makes his purpose established with sted
fast decree, without variableness, or shadow of change ;
a God that repenteth not ; his gifts and callings are
without repentance.
5. This declareth the wisdom of God ; for the
master of that house is the wisest ; as the prophet
saith of him, Isa. xxxi. 2. He that ruleth that house
well, where the angels dwell that excel in strength,
the Lord of hosts is his name, and they are his minis
tering spirits. How can it be but his wisdom is in
comprehensible, and his ways past finding out ?
6. This declareth his justice ; for there is the throne
of judgment; heaven is his throne, and all the holy
ones give him that glory : Rev. xvi. 7, ' Even so,
Lord God Almighty, true and righteous are thy judg
ments.' To conclude.
1. Tremble, 0 earth, at the presence of God, who
hath such power ; tempt not, provoke not, this power
against thee, he can rain snares ; but if he be thy

father, fear not ; there are more with thee than against
thee. 2. Love the Lord, who is so rich in goodness and
mercy, who dwelleth in the storehouse of blessings,
and who giveth liberally with an open hand, and
filleth, Sec.
3. Be jealous of thy words, works, and thoughts,
before the eye of jealousy, which seeth all things.
4. Be strong, and God shall establish thy heart,
for he is unchangeable ; whom he once loveth, he
loveth to the end, that is, finis sine fine.
5. Let his wisdom guide thee, and seek that wisdom
which is from above ; ask it of him, for he giveth it
liberally, and never upbraideth thee. He upbraideth
many with his gifts, never did he any with the gift of
his wisdom ; for that cannot be abused, his grace may.
6. Remember that for all that thou hast done in
this life, God shaU bring thee to judgment ; every man
shall give an account unto God of himself. Felix
trembled to hear this.
Let all tbe earth keep silence before'Jthis God.

243

156

MAEBUEY ON HABAKKUK.

[Chap. III.

CHAPTEE III.

VER. 1. A prayer of Habakkuk the prophet upon
Shigionoth.
These words are the title of this chapter, shewing
the contents thereof.
It is called a prayer, and it is a psalm or hymn,
such as David's psalms ; the heathen poets call them
odes, or songs.
It is called the prayer or song of Habakkuk, both
as composed by him and used by himself, and ad
dressed to the use of the people of God in their cap
tivity in Babylon.
It is a song upon Shigionoth.
The Hebrews affirm this song to be one of tbe
hardest places to interpret in all the Old Testament,
because it is full of dark parables, such as could not
be well understood till he came ' who hath the key of
David, who openeth and no man shutteth.'
Our former translation readeth, ' A prayer of Ha
bakkuk the prophet for the ignorances,' and it is ex
pounded diversely ; some understanding it a prayer to
God for the pardon of all those sins which the people
of God have committed ignorantly. Others conceive
thus, that seeing the prophet, in the behalf of the
church, in the first chapter had taxed God of too much
remissness towards his people in bearing with their
sins, and forbearing to punish them ; and then again,
foreseeing how God in time would awake and punish
them by the furious Chaldeans,, he doth as much tax
the severity of God towards his church.
Now that God in the second chapter hath declared
his justice in punishing his people, and revealed the
decree of his vengeance against his and their enemies,
now the prophet maketh this recantation and prayer
for the ignorances, because they, not knowing the
secret purposes of God, have been so forward to judge
his ways.
But we must admit this confirmation ; and the
learned translators of the king's Bible, finding this to
have been an error in the former translations, have
foUowed the original more faithfully, and call it, ' the
244

prayer of Habakkuk the prophet upon Shigionoth.'
Some say this Shigionoth was some special instrument
of music, upon which this song was sung in the church
of God ; and the last verse of this chapter saith, ' To
the chief singer on my stringed instruments.' For, as
Titleman saith, in this psalm the prophet canendo
orat, orando canit, by singing prayed, and by pray
ing sung. So the Seventy read, wgo&vyji ' hZaxoZx
tov Trg.pjjTou /Mr oi.jjj. But Tremellius and Junius
read, Oratio Habac. propheta secundum odas mixtas,
that is, not accommodated to any set kind of verse,
but mixed of sundry kinds. And so they do not
understand the word Shigionoth to be the name of
the instrument upon which it was sung, but the name
of the verse into which their prayer is digested ; as
tbe Greeks and Latins bad their several kinds of
verses, heroic, iambic, asclepidiac, phaluciac, and such
like. I cannot better express this to the understanding of
the weakest judgment, than by referring you to the
varieties of verse in our English psalms that we sing
in the church ; for if they were all composed in one
kind of verse, they might all be sung to one tune.
Some have their set tunes, and admit no other, because
they are of a several kind of verse. So I take it that
this Shigionoth was the' name of that kind of verse in
which this psalm was written.
Thus much of the words of the title.
The things which we may make profit of in this title
are these :
1. That the prophet composeth a prayer for his
own use, and for the use of the people in captivity.
2. That he putteth this prayer into a song or psalm.
1. Concerning the first. '
Doct. The contemplation of the justice of God in
punishing the sins of his church, of the vengeance of
God revenging the quarrels of his church, and of the
mercy of God in healing the wounds of his church, and
restoring it again to health, doth give the faithful oc
casion to resort to God by prayer.

Ver. 1.]

MARBURY ON HABAKKUK.

157

The reason is, because these things well considered,
that God is just and merciful, do breed in us fear and
faith, which, being well mingled in us, cannot choose
but break forth into prayer; fear discerning the danger
of his power wisely, and faith laying hold on the hand
of his mercy strongly. For howsoever fear be an effect
of weakness, yet doth it serve to good use in the fitting
of us to prayer ; because,
(1.) Fear breedeth humility, which is necessary in
prayer; as St James addresseth, James iv. 10,
' Cast down yourselves before the Lord;' and St Peter,
1 Peter v. 6, ' Humble yourselves under the mighty
hand of God.' And howsoever the proud despise hu
mUity, as too base a virtue for heroic and generous
spirits, St Peter commendeth it for a special ornament :
1 Peter v. 5, ' Deck yourselves inwardly in lowliness
of mind.' That fear which is in the reprobate doth
drive them quite away from God, but the fear of the
elect brings them to his hand, and casteth them at his
feet. The publican [was] full of fear, yet it had not
power to, keep him from the temple, nor from prayer ;
rather because he feared, he came to church to pray.
(2.) Fear breedeth in us a desire to approve our
selves to God, and keepeth us in awe, setting both
our sins always in our own sight, and ourselves in the
sight of God, which sheweth what need we have to
fly to him.
(3.) Fear doth serve for a spur to put us on, and to
mend our pace, that we may exoudageiv, run the way
of God's commandments ; for men run for fear.
2. With this fear is joined faith, which layeth hold
on the comfortable promises of God, and so filleth us
with the love of him, that we resolve under the shadow
of his wings we shaU be safe. This also doth break
forth into prayer : as the prophet saith, ' I believed,
therefore did I speak.'
Fear directed by faith, wiU soon find the face of
God. For fear humbleth us ; faith directeth this hu
miliation to the mighty hand of God. Fear makes us
fuU of desire ; faith directeth our desire to God. Fear
makes us run ; faith sheweth us the face of God, and
biddeth us run thither : and thus the contemplation
of God's justice and mercy doth fill the heart with
zeal, and the spirit of supplications, as in this present
example. The church seeth God remiss in forbearing
them, it feeleth God sharp in punishing them, it dis-
cerneth him just in avenging them, and it is promised
mercy and favour in deUvering them ; therefore the
prophet teacheth them to pray.

Use 1. We are taught to think on these things,
which may move us to seek the face of our God ; and
that is a work for the soul, when it keepeth a Sabbath
of rest unto the service of God, as appeareth in the
psalm for the day (Ps. xcii.), wherein the church doth
consider the justice and mercy of God.
Our idle and wandering thoughts run all the world
over in vain imaginations, we could not bestow them
better than in sweet contemplation of the works of
God here in the government of the world.
We are taught also, when we behold these things,
to pray to God, for prayer being a conference with
God, we cannot offend him in anything that we shall
say out of fear and faith. This duty is by God com
manded, he hath directed it, he hath promised his
Spirit to help us in it, he hath made many promises
to them that use it aright, and it is here prescribed as
a sovereign remedy against affliction to use it, for it is
fitted for the use of the church in captivity in Babylon.
Doct. 2. This prayer being made for the use of the
church, as we have said, we are taught, —
That the afflictions of this life cannot separate the
society of the faithful, but that even in exile they will
assemble together, to do service to their God, and
therein also to comfort one another.
1. The reason is, in respect of themselves; the faith
ful are one body, and the ligaments and bonds of their
communion are love and peace, therefore much water
cannot put out this fire of charity, neither can the
floods drown it. So afflictions are in Scripture resem
bled to floods and waters.
2. In regard of the service, they know it to be a
debt from them, an honour to God; and though each
of them in several may do it, yet when a congregation
meeteth together, their conjoined zeal is Hke a bonfire,
for every one's zeal inflameth another.
What need the faithful else to seek out corners
and private places to assemble in, in the times of per
secution, for their devotion, if single and several
persons' had been either so fervent in itself, or so ac
ceptable with God; so that, before persecution ceased,
they began to build oratories for their meetings.
Use. Therefore, though some do separate from our
society, others tarry with us to disturb our peace,
some cry out against the use of our churches; let us
thank God that we have liberty of religion, and places
to meet in to serve our God, and let us not neglect
the society of the church. Ecce qud,m bonum, et quam
jucundum : ' Behold how good and pleasant a thing
245

158

MABBUEY ON HABAKKUK.

[Chap. III.

it is, ' to see one holy congregation set upon God by
prayer. Doct. 3. This prayer, made for the use ofthe church,
doth teach that set prayers are both lawful and neces
sary to be used by the faithful, both in their private
and public meetings. And this is proved by these
examples in holy Scripture.
God himself prescribed to the priests a set form of
blessing the people, which they constantly used, for
God said to them, Num. vi. 23, Sec, ' Thus shall ye
bless the children of Israel, and say unto them, The
Lord bless thee, and keep thee ; the Lord make his
face shine upon thee, and be merciful unto thee ; the
Lord lift up his countenance upon thee, and give thee
peace.' The 92d Psalm is called a psalm for the Sab
bath. The 102d Psalm is a prayer for the afflicted
when he is overwhelmed, and poureth out his com
plaint before the Lord. 2 Chron. xxix. 30, ' Heze
kiah the king and the princes commanded the Levites
to praise the Lord with the words of David, and of
Asaph the seer ;' which is the 136th Psalm. This was
also used by Jehoshaphat, 2 Chron. xx. 21. And in
the Gospel the disciples came to Christ, and told bim
that John had taught his disciples to pray, and de
sired him to teach _them ; and he taught them the
Lord's prayer, which doth imply, in the judgment of
the best learned, that John had taught his disciples a
set form.
The reasons are, first, for help of the infirmities of
such as have good affections in them, but cannot so
weU express them, that they may.be directed, lest
they should utter anything rashly of themselves. For
thus the Spirit helpeth their infirmities, by those who
can direct them, and in themselves using these set
forms. This much advanceth the service of God, when men
beforehand have their petitions drawn, and shall need
nothing but zeal and faith in "the delivering thereof to
God. Herein we are like to poor petitioners that come
to the king, who, not trusting themselves with their
own suits, do get some wiser than themselves to set
down their minds, and, then they have nothmg to do
but to importune the sovereign majesty of the king to
hear them, and to grant their requests.
This serveth for the maintenance of unanimity, the
congregation knowing before they meet what they
shaU ask at the hands of God ; it resteth that they
bring affections fit to join one with another in suppli
cations. This maintaineth outward uniformity, when
246

the whole congregation join together in an outward
worship and service of God.
Use. This admonisheth us,
1. To take it for a great blessing of God that he
hath provided these helps for our weakness.
2. It sheweth us that God for our good doth so
labour to fit us to his service, as that he is pleased
that one of us be helpful to another therein.
3. It reproveth those who, out of a presumption
and overweening of the graces of God in themselves,
do not only despise those helps themselves, but dis
grace them in others ; in which number we may reckon
all the depravers of our church prayers.
Here the prayer of the prophet is used.
Doct. 4. This teacheth that the fittest persons to
be used for direction of devotion are the prophets, and ¦
apostles, and'ministers ofthe word.
The reason is, because they are the most fit to speak
to God for us, and to teach us how to speak to him,
who are set apart to speak to us for God, and to in
struct us from him. These are the physicians of our
souls, and should best know our diseases and defects,
and therefore best able to direct us to the remedy ; for
as in the state of bodily health, many superficially in-
sighted in some empirical physic, do hurt themselves
by being their own physicians, so in the state of the
spiritual man, many do overthrow their spiritual
health by presuming to be their own divines, and
trusting too much to their own skill.
Use. Therefore it is wisdom for the flock to be
directed, especially in the service of God, by their pas
tors, and to hear his voice. Let Habakkuk teach Israel
how to pray.
And for us, howsoever the spirit of contradiction,
which likes nothing long, have laboured long to dis
grace our public service, yet, because many faithful
and godly pastors of the church have zealously joined
their united forces of piety and charity to compose
this book, and the approbation and authority both of
church and commonwealth hath commanded it to the
use of our congregations, and the malignity of all the
times since hath not been able to remove it, let us
embrace it, and use it as God's ordinance, sealed
with the seal, the double seal, both of prescription of
time and good success in the use of this church of
England. 2. He putteth this prayer into verse, and maketh a
song of it, and fitteth it to be sung by the church with
an instrument of music ; for so the last verse of the

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chapter directeth it, ' to the chief singer on my stringed
instruments.' This manner of praising God is ancient, and of
much use in the church. Mr Beza hath taken the
pains to collect fourteen songs, eleven out of the Old
Testament, and three out of the New, which he hath
interpreted by way of paraphrase, and hath annexed
them to his paraphrase of the book of David's Psalms.
and they are translated into English. I shall not lose
my labour, nor you your time, to shew you where you
may find them.
1. Exod. xv. 1, the song that Moses taught Israel
to sing to the praise of God for their deliverance from
Pharaoh and his armies, which is of such excellency,
being a type of the deliverance of the church from the
adversary power of the world, and the tyranny of the
beast, that there is mention of it in the Revelation,
chap. xv. 3, ' And they sung the song of Moses the
servant of God.'
2. Deut. ii. 32, when Moses drew near his end, he
maketh a prophetical song for the use of the people,
both to commemorate God's mercies to them, to lay
open the judgments of God against them, to chide
their rebellions, and to comfort them with types of
grace in the revelation of the Messiah, and promising
them the gift of the spirit of repentance to return them
into the favour of their God.
3. Judges v., the triumphant song of Deborah and
Barak, after the victory of Jabin, king of the Ca
naanites. 4. 1 Sam. ii. 1, the song of Hannah, the^mother of
Samuel, in thanksgiving, for the blessing of her fruit
fulness, containing in it both thanksgiving, doctrine,
and prophecy.
5. 2 Sam. i. 19, the elegy of David, bewailing the
death of Saul and Jonathan.
6. 2 Sam. vii. 18, a song of David in thanksgiving
to God, after Nathan the prophet had from God told
him that the Messiah should be the son of David.
7. Isa. v., containing the rebuke of the people,
which is a satirical psalm.
8. Isa. xxvi. 1, the song of the church, containing
consolation and prophecy.
9. The song of Hezekiah, when God comforted his
sickness with promise of recovery, Isa. xxxviii.
10. The song of Jonah in the belly of the whale.
,11. Is this song of Habakkuk.
In the New Testament we have three :
1. The song of the. blessed virgin, Magnificat.

2. The song of Zacharias, called Benedictus.
3. The song of Simeon, Nunc dimittis.
Besides frequent mentions of singing to instruments
upon several occasions, where the songs themselves
are not recorded.
From whence I gather these two observations :
1. That poetry is ancient, and hath been of use in
the church of God, and in God's service and worship ;
for these were the anthems of the church in former
times. 2. That church music hath had the same honour,
both of reverend antiquity and holy use.
The first point, concerning the ancient, laudable^
and holy use of metres, which we call poetry, so con
tinued through the whole course of the Bible, as you
have heard, doth shew that God requireth of us in his
worship, not only plain faithfulness, soundly and sin
cerely to express ourselves in his service, but he re-'
quireth also that we shew all our learning, wit, and
art in our compositions, according to the strict laws
of a verse : those were the ballads of former times, t
And though vain, obscene, wanton, lying rhymes,!
now printed, do carry the name of ballads wholly, yet
holy songs have been so called. If you look in your old
church Bibles, that were first printed in English, you
shall find the Song of Solomon, or the Canticles, called
Solomon's Ballad, or the Ballad of Ballads. The
reasons why God desired and delighted in this form
of worship :
1. Because this gift of holy poetry is of and from
himself; he is the author of it, and the sweet singer
of Israel learned it of him, to honour him in hymns ;
therefore the apostle calleth them spiritual songs, that
is, inspired by the Holy Ghost ; and it is just that
those spiritual graces, which derive their being from
him, should be consecrated in their use to him. And
this is clear, that there is no poetry so ancient as the
holy hymns of the church.
2. St Augustine, in his preface to the Psalms, saith,;
Spiritus sanctus videns obluctantem ad virtutis viam
humani generis animam, et ad delectationes hujus vitas
inclinari, delectabilibus modulis cantilena! vim sum
doctrinal permiscuit, ut dum suavitate carminis mul-
cetur auditus, divini sermonis pariter utilitas inferatur.
He saith, he hath observed that both young chil
dren, and those of more years, who have at church
given no heed to the reading of the prophets, and
apostles, have been so taken with the delight of the
Psalms, that they have learned to sing them at home,
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and upon the way, which also brought forth good
effects in them, Jt>y the power of that good Spirit
which indited them ; quia miscuit utile dulci.
St Augustine resembleth the wisdom of God herein
to the art of the physician, who gives his patient things
wholesome, but not very tasteful, in some sweet syrups,
or liquors, which may convey it without distaste into
the body.
3. This expressure of the zeal of God's glory in
verse, being the labour of the brain, the marrow of
wit, the earnest wrestling of the soul striving to glorify
God, as David saith, with the best member that we
have, doth best present the inward man, the hid man
of the heart, as St Peter calleth it, to almighty God.
The apostle biddeth us to affect tbe best gifts.
They that do only read a psalm, or a prayer in a book,
have done little; but they that love the dead letter,* an
enlightened understanding, and sanctified affections,
they pray and praise God. They that wisely compose
their own meditations, and express their own hearts
in their own words, holy hearts in holy words, do
mount a degree higher. But they that honour God
with art and nature, observing the laws of time, num
ber, and measure, as Bernard saith, they have erudi-
tam mentem, a learned mind, and they are come ad
provectam atatem, to a ripe age.
Solomon excelled in this kind, whose nuptial hymn
is called worthily Canticum Canticorum. It is a good
observation of St Bernard, that the Proverbs of Solo
mon, which is disciplina morum,, the discipline of
manners, and Ecclesiastes, which is disdplina amorum,
the discipline of loves, — the one correcting our vain
love of ourselves, the other ofthe world, — must go first,
and then our understanding and affections will be fitted
to make such verses.
4. This kind of honouring God in ditties and
hymns doth please God in the church, because even
such of the learned heathen, who had no other light
but the light of nature, have yet in this kind honoured
the unknown God.
Therefore Lactantius,f writing to the heathen to
bring them to the knowledge of the true God, proveth
the divinity by the very testimonies of their poets, who
in poetical raptures have given testimony to this truth.
1. He nameth the most ancient of poets that we do
read amongst the heathen, Orpheus, who lived about
the^time when Tola judged Israel.
* Apparently a misprint. — Ed.
t De falsa relig. i. 1. Jude 28.
248

He did celebrate the honour of one God, whom he
called mg&royowv, Quod ante ipsum nihil sit genitum,
sed ab ipso sint cuncta generata. He spake also of the
immortality of the sons of this god :
As Lactantius saith, he could not rest in Jupiter,
seeing he heard Saturn was his father ; nor in Saturn,
who was said to be the son of the heaven ; nor in the
heaven, which was but a part of the world, et eguit
authore, and wanted an author. Hac ilium ratio per-
duxit ad primogenitum ilium deum, cui assignat et
tribuit principatum. This brought him to the first
begotten god, to whom he assigned primacy. He pass
eth over Homer and Hesiod, as finding nothing in
them ; but Virgil, who lived about the time of Christ,
and excelled in poetical invention, hath much hon
oured God in his verses, according to the light that
shined on him.
I need not follow Lactantius any further, having in
him overtaken the point which I have delivered, that
seeing God hath had honour from poetry amongst the
heathen, much more in his church let him be so
honoured. St Paul hath transplanted some of those flowers of
poetry, which grew in the gardens of the heathen, into
his own holy epistles : 1 Cor. xv. 33, ' Evil words do
corrupt good manners.' From Menander the poet
he took that excellent saying, Acts xvii. 28, roD yag
y'evog lo/nji/, and he took it out of a wanton comedy
called Thais. From Epimenides he took that im
putation on them of Candia, xpting un ¦^/tdsrou, xdxa
Sjjg/a. Now, since God had honour from heathen poets,
much more is he honoured within the church by those
ravished spirits within * a lofty strain sound out his
praise, or their own sorrows and wants.
5. This kind of writing, as it is most delectable, so
it is most hard and difficult of all others ; the strict
laws of verse exacting choice of words to take their
places in their measure, and the inspired wit affecting
such sublimity and sauvity of matter and order, as is
often involved in tropes, and figurative and parabolical
phrases ; so that till readers of holy Scripture find
the poetical parts of the Bible exceeding difficult, more
than the historical and moral.
Now, where most cost is bestowed of search to find
out the meaning of the Holy Ghost, and most delight
*" Qu. • who in ' ?— Ed.

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is reaped, it being found that doth tarry by us better,
and we hold it with strongest retention. This pleaseth
God well, that we hide his words in our hearts, that
we do not run' it out in a leak.
Use. This doctrine of the holy use of poetry in the
worship and service of God serveth,
1. To stir us up to affect the best gifts of all in
God's worship ; if there be any way more excellent
than others, to use that in our prayers and thanks
givings, and praises of our God.
I remember what David said to Araunah the Jebus
ite, when he offered to give him his thrashing-floor
to erect an altar upon it for God, 2 Sam. xxiv. 24,
' I wiU not offer a burnt offering to the Lord my God
of that which cost me nothing.'
Let it cost us the highest strain of our invention,
the loudest extension of the voice, the earnestest in
tention of the heart. We have nothing good enough
for him, all we have is of him, let it be all for him,
and for the advancement of his glory.
2. Seeing this kind of exercise of hymns and psalms
hath been by God's holy servants consecrated to the
worship of God, let us bestow our wit and inventions
that way, not in devising satires to gird and lash our
brethren ; not in amorous and wanton evaporations
of our lustful affections ; not in base flattery of the
corrupt times, and soothing of ungodly persons ; not
in broaching and venting useless fictions, the scum
and froth of idle and unsanctified brains ; but let our
wits and pens be exercised in glorifying of our God,
and our readings rather bestowed in the psalms and
hymns of holy Scripture, than in the vain and artless,
dull and brainless ballads and poems which fly abroad
amongst us, and devour precious time which should
be better spent, and transport affections which should
bend their strength to God's service.
2. I consider that this song of Habakkuk was
directed to the musician to be fitted to the stringed
instruments, so to be not only sung, but played in the
meetings of the church. From whence I collect, that
church music hath the honour of antiquity, and of
holy use also.
I need not prove this out of the Old Testament,
for the examples grow so thick there that he hath
read Httle in the Old Testament that hath not in
formed himself of the church's use and practice
therein. We have Miriam's concert, Exod. xv. 20 ; there
were ' timbrels and dances, all the women came out

after them.' We have Jephthah's daughter's concert,
Judges xi. 34, meeting her victorious father with tim
brels and dances. We have David's full example in
the tabernacle ; Solomon's constitution for the full
music of the temple.
If any object that these be those old things which
are done away, but now all things are made new ; those
were but shadows and ceremonies serving only for
those times, but now antiquate and abolished ; let me
tell them that, in the time of the gospel, where the
church hath more cause of joy than ever it had be
fore, we can give no cause to abate anything of God's
worship. Who can deny but that the first tidings of the birth
of Christ was proclaimed by an angel, and the pro
clamation was seconded by a choir of heavenly soldiers,
even a multitude of them, the whole concert of heaven
praising God. The anthem which they sung is upon
record in the living book of the Gospel, Luke ii. 14,
Gloria in excelsis.
Obj. But yet the singing and music of instruments
in the time of the law were shadows of things to come,
at the coming whereof they must cease. Whereof then
were they shadows ?
Sol. It is answered, Of the inward and spiritual joy
of the faithful for the coming of the Messiah.
Had not then the faithful before Christ this inward
and spiritnal joy ? and why should we, which have it
more in the inward man, express it less in the out
ward worship ? David saith, Ps. xlviii. 10, ' Accord
ing to thy name, so is thy praise to the ends of the
earth.' Christ saith, ' I have manifested thy name to
them that thou gavest me ;' doth it not follow well,
where there is manifestum nomen, there should be
manifesto laus. The church used to praise God with
instruments of music ; the church hath more cause to
praise God since the coming of Christ than before ; why
should anything not repealed and forbidden to be used
be neglected to manifest God's praise ?
Obj. But all things in the church must be done to
edification, music doth not edify.
Sol. Then was it never of lawful use in the church,
and David and Solomon did ill to bring it into the
tabernacle and the temple, and the church did as ill
to continue it, if it be without edification. But if
ever it seemed for edification, why not now as well
as ever? It is the same God that is now served
whom they worshipped ; and as Augustine, Tempora
variata sunt, fides una, times vary, but faith is one.
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How, where, and when did music lose that honour,
that use, in the church of God ?
Obj. But it spendeth time, which were much better
bestowed in hearing the word of God preached.
Sol. I answer, It was used when much more was to
be done in the church than we have now to do, and
they thought it not tedious.
They had many sacrifices to offer, and the time
spent in prayer and hearing of the word, yet they use
it. Obj. But popish superstition hath so defiled it that
it is not now fit to receive it in our Christian churches.
Sol. I find that our fathers before the coming of
Christ were not so squeamish, to like their own holy
worship tbe worse because idolaters did use some of
their forms of worship ; for Nebuchadnezzar made a
golden image, and that was worshipped with all kind
of still and loud music, yet that did not defile the
holy worship of the church.
It is a dangerous rule of religion to manage it by
opposition ; they are not all opera diaboli, works of
the devil, which the devil doth, for you know that he
confessed Christ, which many scribes and pharisees
did not. They that condemn all that popish super
stition hatb also abused may want a candle to light
them to bed.
I profess sincerely I cannot see but that the same
motives that began to bring in music into the church,
may hold it there still for anything that I can see.
1. In respect of God, to glorify him in the best
manner that we can by any gifts of art or nature. And
music being one of them, we see how much it hath
decayed, and how much students in that excellent art
have been discouraged from that kind of study since
the church cast out music.
2. In respect of God's service, the more pomp and
solemnity is used, the more glorious is the house of
God made, and the more differing from our common
house of habitation.
3. In respect of ourselves, we have need to have the
help of outward things, to draw us on with delight, to
entertain our thoughts with cheerfulness, to incite and
move our affections, to quicken our devotion, and to
blow the fire of our zeal, and to relieve our natural
weariness in God's service.
These reasons brought in the song and instruments
into the church, and gloriously was it settled in Solo
mon's time in the temple, according as his father David
had left it in the tabernacle, where he designed to that
250

service two hundred four score and eight men of cun
ning, 1 Chron. xxv. 7.
Obj. But Christ and his apostles, and the primitive
church, had no such music in churches.
Sol. They had no churches, but in their meetings
they sung psalms. So did Christ and his apostles in
the room where he kept his last passover, Mat. xxvi. 30 ;
and in the emperor Trajan's time, which was before
tbe death of St John, Pliny writeth to the emperor
of the manner of the Christians, this one among the
rest, that they did meet together early in the morning,
and sung hymns to their Christ. But after, religion
had found favour with princes, and began to appear
in peace, then came in churches and church orna
ments ; then were liturgies devised and used ; then
were instruments of music intermixed with the ser
vice, and God glorified in all. St Aug. Confess, ix.
cap. vi. : Quantum fievi in hymnis -et canticis suave
sonantis ecclesia tua, voces ilia influebant auribus meis,
et eliquebatur Veritas tua in cor meum, et ex ea astua-
bat inde affectus pietatis, et currebant lachryma, et beni
mihi erat cum eis.
In the next chapter he tells how the Arians at
tempted the taking of Ambrose, bishop of Milan,
whom they accused of heresy, and Justina the em
press bearing them out in it ; they meant him a mis
chief. He went to the chief church, and much people
foUowed him, ready to despatch their holy bishop.
St Augustine and his mother were amongst them,
and there Augustine saith : Tunc institutum ut hymni
et psalmi canerentur more orientalium ecclesiarum ne
populus maroris tadio contabesceret, quod ad hodiernum
diem retention est, Sec. The hymns and psalms were
ordained to be sung, &c.
Obj. It is a means often to carry away our thoughts
more with the tune than with the matter. St Augus
tine maketh it one of his confessions, that he was so
transported. Sol. And may not the same happen in our singing
of psalms ? Let us not lay our faults to the charge
of the church. What good shall we go about but we
shall find Satan busy to divert us from it ?
Obj. It is costly to maintain music in our churches,
and that money were better bestowed on the poor and
other better uses.
Sol. What ? better bestowed on the poor than upon
God himself? Is the cheapest religion the best?
They had poor in the time of the law, and yet that
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ornaments thereof, and the maintenance of God's wor
ship, alit pauperes 288, in templo ; ut ante. The earth
hath not the like glory now to shew as that of God's
house, and shall Aaron, that was but for a time, be
thus glorious, and shall Melchizedec, a priest for ever,
want honour ?
It is true that it hath been policy in these later
times to keep the church lean, and to strip it out of
aU outward pomp, and to transfer God's inheritance
into the hands of strangers ; but remember the great
commandment, Thou must love God above all things,
and so doing he shall have the best of all that thou
art, tbe best of all that thou hast.
Our prayer *s, Sicut in cmlo, as in heaven ; and
Christ promises to the just, that they shall be as
the angels of God in heaven ; there they sing the
song of Moses the servant of God, Rev. xv. 3. ; and
David saith, Ps. lxxxix. 15, 'Blessed is the people
that can rejoice in thee.' We have more cause to
use both voices and instruments in his praise, be
cause he hath redeemed us from Satan, hath made us
all priests of the high God, to offer to him the calves
of our lips ; and with such sacrifices God is well
pleased.

Ver. 2. 0 Lord, I have heard thy speech, and was
afraid : 0 Lord, revive thy work, in the midst of the
years, make known ; in wrath remember mercy.
This whole psalm, as it is in the composition of a
mixed kind of verse, so in the matter of it mixed, for
it consisteth, 1. Of supplication and petition, ver. 2.
2. Of celebration of the praises of God, ver. 3, 15.
3. Consternation before God, ver. 16, 17.
4. Consolation in God.
1. Of the supplication.
O Lord, I have heard thy speech ; that is, all that
thou hast said in the former chapter in defence of thy
justice, and in prophetical revelation of thy holy wiU,
both concerning thy church, how that shall be afflicted,
and concerning the enemies of thy church, how they
shall be punished in the end.
And I was afraid. Fear came upon me "when I
heard thee recount tby judgments.
0 Lord, revive thy work in the midst of the years.
Here be three queries :
1. What he meaneth by the work.
2. What by the midst of the years.

3. How this work should be revived.
(1.) Thy work. Lyranus saith, Opus tuum in puni-
tione Chaldaorum., quod fiet virtute tua magis quam
humana. Beza, by the work of God, here under
standeth the church of God, the people of Israel.
So do Tremellius and Junius, for they parallel this
place with those words of God in the prophet Isaiah,
chap. xiv. 11, 'Ask me of things to come concerning
my sons, and concerning the work of my hands com
mand ye me :' where he calleth his church opus
manuum, my work. Thus doth Mr Calvin here under
stand statum ecclesia, the state of the church, which
is called the work of God, xut Igo^i/, as being the
most excellentest part of his work, wherein he is most
glorified. So David prayeth for the church under that appel
lation, Ps. cxxxviii. 8, 'Forsake not the works of thine
own hands.' So doth Isaiah name them : chap. lx. 21,
' Thy people also shall be all righteous : they shall
inherit the land for ever, the branch of my planting,
the work of my hands, that I may be glorified.' So
in the next chapter, Ixi. 3, Christ is anointed for the
good of his church, ' that they may be called the trees
of righteousness, the planting of the Lord.'
3. Now there is such a correspondence between the
head and the body, between Christ and his church,
that sometimes that which is literally spoken of the
church is mystically applied to Christ.
Jeremiah, expressing the great misery of the church,
bringeth her in thus complaining: Lam. i. 12, ' Have
ye no regard, all ye that pass by the way ? consider
and behold, if ever there were sorrow like my sorrow.'
Yet this complaint of the body is so fit for the head,
the grief so surmounting, that the uniform judgments
of the ancients of the church have applied them to
Christ, either in his agony in the garden or on the
cross, where also he used David's bewailing and pas
sionate moan, ' My God, my God, why hast thou for
saken me ?'
So the wonder of God in Hosea, chap. xi. 1, spoken
of Israel literally, ex Mgypto vocavi filium meum, that
God by mighty hand brought Israel out of Egypt, are
applied and verified in him by the evangelist St
Matthew, chap. ii. 15.
From hence the mystical sense of those words doth
express the head of this body of the church, that is,
Jesus Christ, for his incarnation was the work of God.
He was made of a woman, and was made under the
law. So that this is a prayer to God to send his Son
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[Chap. III.

into the world. This agreeth well with the comfort
before given to them, ' The just shall live by faith.'
That faith is in the promised Messiah, and that is
it to which the ancient fathers do apply this place, as
being the most exceUent work of God, for the good
and comfort of his church.
St Augustine* maketh this whole psalm a prophecy
of Christ. Consideravi opus tuum, saith he ; Quid hoc
est, nisi nova et recognita salutis hominum ineffabilis
admiratiof — (Idem in oratione contra Judaos, Arrianos
et Paganos, cap. xiii.)
St Jerome paraphraseth this petition thus : Deprecor,
Domine, ut quod promisisti expleas, et finito tempore
reddas Christum tuum.
Ribera, a learned Jesuit, saith, that this exposition
doth pass most current with the ancients. He nameth
Eusebius, Euthenius/ Rupertus, Theophilact, all of
reverend antiquity ; and one saith, for the most part,
seniores saniores, the elder the sounder.
Arias Montanus, one that has taken as much pains
in the Bible as ever any one man did in latter days,
saith, this note, this song, doth begin at the name of
God, which of all other in holy Scripture divinam
naturam maxime significat, doth especially signify the
divine nature, mrr>; a note which God revealed unto
Moses, a name for the most part used in the Old Tes
tament, saith he, Ubi negotium Messia agitur, where
the business of the Messiah is handled.
2. What is meant by in medio annorum, in the midst
of years ? Here I must give you to understand that
the seventy interpreters do render this part of the text
in other words, and in another sense, yeVagreeing well
with the mystery of godliness, that is, the incarnation
of Christ.
They read, hp.i<sa b\io tmrn ymeSfjcri. St Augustine
doth receive that interpretation, so do many more, for
great is the authority of the LXX. And we find often
in the New Testament that their translation is cited by
the apostles, and not the original in the Old Testament.
I will not quite pass over this reading of the LXX,
as neglecting it, though in the end I do not mean to
foUow it, because many great judgments have em
braced it.
This is observed in these interpreters, that often in
their translations they do not strictly observe the words
of the original, but rather expound the sense of the
place. Often they do add something, especially in the

* Bevel. Dei. xviii. 32.

252

prophecies, which they think do point at the Messiah,
whereby they declare that that prophecy is to be re
ferred to Christ. So do they in this place ; and to
shew that they understand this place of the Messiah,
they add, h pica 80o £wm y\ius^fjcri.
Which St Augustine doth understand either figura
tively, in medio duorum testamentorum ; or literally, in
medio Mosis et Elia, with whom he spake in the moun
tain when he was transfigured ; or in medio duorum
latronum, between whom he was hanged when he was
crucified. Others of late, following the tradition that he lay in
the manger between an ox and an ass that were feed
ing there, understand these two living creatures, in the
midst of whom the wise men that came from the east
found Christ.
Yet Eusebius and Theophilact read not £uw with
an acute accent in the first syllable, which signifieth
living creatures; but with a circumflex in the last,
£ uuv, which doth signify Uves : in medio duorum vita-
rum, quia venit in mundum, habens duos vitas, alteram
mortalem et humanam, alteram immortalem et divinam.
I only make this use of these expositions to shew
you how of old this place hath passed for a testimony
of the prophet's foresight and prophesying of Christ.
But reading as we do in medio annorum, here also
sundry interpretations are given; for some do refer
this to that time which St Paul speaketh of, Gal. iv.,
' But when the fulness of time came, God sent his
Son.' So the prophet's prayer is, that God would
remember to perform his promise of the Messiah in
medio annorum, that is, in the fulness of time ; for it
is certain that from Christ to the end of the world, the
world is in a state of declination.
Lyranus saith that these years here meant are from
the destruction of the temple at Jerusalem to the re
building thereof finished ; for he saith there were fifty-
two years from the destruction of the temple to the first
year of the reign of Cyrus, from thence to the sixth
year of the reign of Darius were forty-six years, for so
long it is said the temple was in building.
In the midst, not in medio geometrico, but arithme-
tico, the prophet prayeth God to revive his work of
restoring the people to their liberty and possessions.
But I choose to foUow the exposition of the seventy
interpreters, h ru fu^eivui tov xuigbv, cum temporis op-
portunitas fuerit, when there shall be a fit time, which
leaveth it at large to God to take his own time ; and that
seemeth to have been the judgment of Tremellius and

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Junius, who render it interea temporis, as we in Eng
Ush, in the mean time. So Beza.
Master Calvin doth go with the former exposition
of the fulness of time; for he saith, the church was
but growing and coming on till Jesus Christ came in
the flesh, but then it grew up to a ripeness, so that the
coming of Christ was the growing up of the church,
ad atatem virilem, to the age of a man.
3. Vivifica, ' revive ;' the margin readeth, ' preserve
thy work ;' that is, maintain thy church, and keep it
from the power of her enemies, till thou sendest a Re
deemer to recover it from the injuries of time and the
violence of the ungodly ; for the time of the church
under persecution is the winter of it, in which it seem
eth dead, and prayeth God to quicken and revive it by
the sending of his Son.
In the midst of the years make known. He rein-
forceth his former petition, now desiring that God
would reveal his gracious purpose of succouring his
church, and triumphing over the enemies thereof.
In the mean time, while thy church is groaning under
the burden of their exile, make thy will known to them.
This favour of God will sweeten the adversity of their
banishment, when they shall know the loving purpose
of God toward them.
In wrath remember mercy. They confess that they
have given God cause of displeasure, and have pro
voked him to wrath ; they feel the smart thereof in a
strange land, and they have no plea but mercy. They
dare not make so bold with him as to entreat him to
turn away all his wrath from them, because they are
so guilty to themselves that they have provoked him
and deserved his indignation. Only they desire that
in the midst of his wrath he would remember mercy.
By wrath in this place is not meant any such affec
tion in God, whereof his unchangeable and constant
nature is not capable ; for God is semper idem, ever
the same. Whom he loveth, he loveth with an ever
lasting love, and he cannot at any time be angry with
them. But whom he loveth, upon occasion he rebuk-
eth, and chasteneth every son whom he receiveth;
and this love sometimes bringing forth the effects of
that which in man is called wrath, we speak after the
manner of men, and avouch it of God.
Thus, then, the text is Uterally to be understood :
0 Lord, I have heard what thou hast spoken in the
defence of thy upright justice ; I have heard what thou
purposest in the punishing and in the avenging of thy
church; in the mean time preserve it, and make it

know thy love towards it ; and whilst thou art punish
ing of it, remember mercy.
The parts of this are two :
1. The preparation to prayer.
2. The prayer itself.
1. In the preparation I observe, motum, the motive;
metum, fear.
2. In the prayer I observe, 1, subjectum, the subject;
2, petitiones, the petitions.
The petitions are three :
1. ' 0 Lord, revive thy work in the middle of the
years.' 2. ' 0 Lord, in the middle of the years make known.'
3. ' In wrath remember mercy.'
First, of the preparation : 1, of the motus.
0 Lord, I have heard thy speech. The word of God
is well bestowed on them that will hear it with reve
rence, and receive it with humiHty. Here was a maze,
the prophet and the faithful of the land had lost them
selves, they knew not what to think, till they had put the
matter to God himself, chap. i. ; and God having made
a full answer, now the prophet saith in his own name,
and in the name [of those] for whom he consulted
God, ' I have heard thy speech.' All the Scripture is
full of examples of the children of God hearkening to
his word of precepts, and admonitions to us to hearken,
of promises to them that do hearken. The reason is,
because it is a special note of God's children to hear
his word, even as our Saviour himself saith, John
viii. 47, ' He that is of God, heareth God's word ; ye
therefore hear them not, because ye are not of God.'
And now seeing God hath given over speaking by
miracles extraordinary to his church, St John saith,
1 John iv., ' We are of God; he that knoweth God,
heareth us ; he that is not of God, heareth not us ;
hereby we know the Spirit of truth, and the spirit of
error.' The Spirit of truth is left in the church by our
Saviour, and he speaketh in such, who by the ordi
nance of Christ are the priests of the New Testament,
of whom Christ saith, Qui vos redpit, me recipit : et qui
redpit me, recipit eum, qui misit me, ' he that receiveth
you receiveth me, and he that receiveth me receiveth
him that sent me.' We must hear him before he hear
us, for St Paul telleth us true, Rom. viii. 26, ' We
know not what we should pray for as we ought.' The
art of prayer is not so quickly learned as some forward
professors make themselves believe. John, besides
his continual preaching to his disciples, taught them
253

166

MAEBUEY ON HABAKKUK.

[Chap. IIL

also to pray ; and never had any disciples a better master
than the disciples of Jesus Christ, yet they, living in
the ear of his doctrine, and in the eye of his holy
example, were glad to come to him to be taught to
pray ; and he taught them the Lord's prayer privately,
which after he taught the whole multitude in a sermon
openly. Doct. My observation is, that his word must minister
matter to our prayers, and all our petitions must be
grounded thereupon.
The reason is, because God heareth not sinners,
John ix. 31 ; and David saith, ' If I regard wickedness
in my heart, the Lord will not hear me ;' but, James
v. 16, ' The prayer ofa righteous man prevaileth much,
if it be fervent.'
Against sin we have no such remedy as the word ;
so David, Ps. cxix. 11, ' Thy word have I hid in my
heart, that I might not sin against thee.'
Our lessons from hence are :
1. We must take it for a great favour of God to us,
that he giveth us his word ; for that is a lantern to
our feet, that is our counsellor, as David calleth it.
This word is given to profit withal, and it is depo
sited, 1. In the books of the canonical Scripture, which
we have not, as the church of Rome, shut up in an
unknown language, but translated faithfully into our
own tongue, that all of us may be partakers of it.
2. As in the time of the law, the priest's lips did
preserve knowledge, and men were to require the law at
their lips, so in the time of the gospel St Paul saith of
the apostles and of all the ministers that should succeed
them in their office in the church, 1 Cor. v. 19, ' God
hath committed to us the word of reconciliation.' He
hath so committed it to the Son first, as he gave him
power to transmit it in the priesthood of the New
Testament, to all ages of the church till his second
coming. The Spirit which Christ left to comfort and instruct
his church was not given at large to all men, but in
particular ordinance to them whom he sent to teach all
nations, as the apostle saith, 2 Cor. iii. 6, ' Our
sufficiency is of God, who hath made us able ministers
of the New Testament, not of the letter, but of the
Spirit ; for. the letter killeth, but the Spirit giveth life.'
So we are the ministers of the word that giveth life,
and there is no Ufe to be had but by our ministry;
This gives us interest in your affections, in your under
standings, in your goods,- in your prayers.
254

2. Now we know where we may hear God. We are
taught algo not to neglect him speaking to us ; for, as
the author to the Hebrews saith, Heb. xii. 25, ' See
that ye refuse not him that speaketh ; for if they
escaped not who refused him that spake on earth, much
more shall not we escape, if we turn away from him
that speaketh from heaven.' And the ministers of
the gospel do speak even as if Christ himself spake in
us : we speak in Christ's stead, 2 Cor. v. 20.
But as in the time of the law God sent his prophets
sometimes to such as would not give them the hearing,'
so doth he now in the time of the gospel ; but that
must not discourage our ministry. At their peril be it ;
God's word will ever be God's wisdom, though the
profane count it foolishness, and it will be God's truth
though heresy and schism pick quarrels.
Therefore, if you would learn to pray, and be pre
pared for that holy worship, hear God's speech first,
and that will teach you what to ask as you ought.
Hear the word from us, as the Thessalonians did :
1 Thes. ii. 13, ' When ye received the word of God
which ye heard of us, ye received it not as the word of
men, but, as it is in truth, the word of God, which
effectually worketh also in you that believe.'.
2. Here is metus. ' I was afraid,' the Seventy read ;
Ifyarriv, I was in an ecstasy, as St John saith, when he
saw the vision of the Son of man, Rev. i. 17, ' I fell at
his feet as dead.'
There were two things to strike the prophet with
astonishment :
1. The majesty ofthe speaker ;
2. The matter of the speech.
And both these must both meet in our understand
ings and in our affections to enlighten and to move them,
that we may know what we have to do, and with whom,
when we pray, that we may come before him with fear
and holy reverence.
1. The great glory and majesty of God, to whom
we resort in prayer, is such as no creature can endure
the sight thereof: Isa. vi. 2, the angels standing ,
before him cover their faces with their wings.
2. The matter of his speech contained in his word
to the prophet is the sum of the Bible : justice punish
ing sin in his church, vengeance destroying the enemies
of his church, and grace redeeming his church from
the power of Satan by the glorious kingdom of Jesus
Christ. Query. Why should the prophet be afraid at this ?
Here was matter of comfort; the heaviness of the'

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167

night is promised the joy of the morning. The church,
though it must suffer for a time for sin, hath here a
promise of two main consolations :
1. Their own deliverance from dangers, into a resti
tution of them into God's favour.
2. Their eye shall have their desire also upon their
enemies ; they shall .see the wheel of wrath go over
them, and the Lord shall let out of their throats the
blood of his people with which they have made them
selves drunk. All this is matter of joy, and what
needeth this fear ?
Sol. Who can come without fear before him that
can and will do all this ? for if he be angry, yea, but
a little, they are blessed that trust in him. Fear is a
proper passion in a true believer, and is inseparably
joined with saving faith.
For seeing the bond of our union with Christ by
faith, whereby he dwelleth in us, is partly the hold that
he hath of us by. his Spirit, partly the hold that we
have of him by faith. The first is firm : John x. 27,
' There shaU not any one pluck them out of my hand.'
He giveth a strong reason for it : ' For my Father, who
gave them me, is greater than all, and none is able to
take them out of my Father's hand.' We are his gifts,
and his gifts and calling are without repentance. But
the flesh doth put the Spirit to it so hard sometimes,
even in the elect of God, that the hold on our part is
weak, which breedeth fear, and fear that makes us hold
so much the faster. From hence it comes that all the
intelligence between God and man doth begin at fear
in us.
This is not the fear of an evil conscience, as it was
in Adam when he hid himself from God, but the fear
of reverence of God, and the good conscience of our
unworthiness, being fallen from our original righteous
ness. The shepherds that were keeping watch by night
because of their flocks, were sore afraid when they
saw the light shining at that time of night, that the
angel began with Nolite timsre, ' fear not,' yet were
they in the lawful business of their calling. The
blessed virgin, no doubt well and holily employed,
Zacharias the priest in the church, about the occasions
of his office, yet all afraid. This is the seasoning and
preparing of the heart for God, to be cast down before
him : it is humbling ourselves under the mighty hand
of God, and we cannot pray as we ought without it.
When the apostle saith, we cannot pray as we ought,
and that the Spirit helpeth our infirmities, he sheweth
that such as he have infirmities, and they feel them

when they come to appear before God ; and where in
firmities are, there must needs be fear, if they that
have them be sensible of them. Yea, I dare say, that
they that come to prayer without fear, come without
faith, and all their prayers are turned into sin.
Obj. We read of coming with boldness to God :
Heb. iv. 15, 16, ' Because we have an high priest
which is touched with the feeling of our infirmities ; in
all points tempted like as we are, yet without sin.
Let us therefore come boldly to the throne of grace,
that we may obtain mercy, and find grace to help in
time of need.'
Sol. This is cleared by the same author in the same
epistle, declaring how many considerations must eon-
cur, as ingrediences in this our spiritual boldness,
Heb. x. 22.
1. ' Let us draw near with a true heart.'
2. ' In full assurance of faith.'
3. ' Having our hearts sprinkled from an evil con
sciences.' 4. 'Our bodies washed with pure water.'
5. ' Let us hold fast the profession of our faith
without wavering.'
6. ' Let us consider one another, to provoke to love
and good works.'
7. ' Not forsaking the assembling of ourselves to
gether,' &c.
8. ' Exhorting one another.'
Let a man, before he pray, try his ways and exa
mine his soul, upon those interrogatories, and I dare
say the best of us (if we sin not also in presumption)
will find himself short, in every one of these particu
lars, of that perfection that should accomphsh bold
ness. But having those things in some measure, and more
in desire and endeavour, our boldness must needs be
as much shaken with fear as these graces in us are
shaken with infirmity. And upon this fear our church
teacheth us to pray to God in these words :* ' Pour
down upon us the abundance of thy mercy,, forgiving
us those things whereof our conscience is afraidj and
giving unto us that which our prayers dare not pre
sume to ask, through Jesus Christ our Lord.'
And this some of our brethren have quarrelled, as
a contradiction in our prayers, because we say, we pray
for that we dare not pray for. To whom I answer,
in these words of my text, ' 0 Lord, I heard thy voice,

* 12 Dom. post Trinit.

255

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MAEBUEY ON HABAKKUK.

[Chap. III.

and was afraid !' In thy word, I see how corrupt I
am, for that sheweth me what thou requirest : my
conscience feareth those sins for which it is guilty, for
which I come to thee for mercy. 0 give me, through
Jesus Christ our Lord, that which my prayer without
him dare not presume to ask. Here is spiritual bold
ness through Jesus Christ our Lord, here is fear in
respect of ourselves ; for we must serve the Lord in
fear, and rejoice in trembling ; it is well that that is
not branded with a mark of contradiction.
We have to do with three sorts of persons.
1. The profane and carnal.
2. The generation the wise man nameth, of such as
are wise in their own eyes, yet want washing.
3. The truly zealous faithful ones that do worship
God with fear and trembling.
1. First, concerning the profane and carnal.
These do not pray at all ; the reason is, because
they do not fear. Of such David saith, Ps. ix. 20,
' Put them in fear, 0 Lord, that they may know they
are but men ;' for when they know that, they will see and
confess that they have need of help. Thus was Saul
converted : there suddenly shone a Hght from heaven
upon him, a voice spake to him, he was cast down to
the earth. ' Then, trembling and astonished, he said,
Lord, what wilt thou have me to do ?' Acts ix. 6. Then
was be fit to be wrought. To such we must preach, as
Paul did to Felix, Acts xxiv. 25, of ' righteousness, tem
perance, and the judgment to come,' to put them into
trembling ; better to put them between the two miU-
stones of the law of Moses, and the law written in their
hearts, and to grind them as small as the dust of the
earth, than to let them make sin out of measure sin
ful, by holding out to be abominable, and to every good
work reprobate. We cannot open the gates of hell
too wide for such to shew them the anger to come, a
fit text for a generation of vipers ; we cannot lift up
our voices too loud in the deaf ears of such, to tell them
their transgressions, and to put them in fear.
David wept rivers of waters for such, and that is a
good remedy ; let the faithful weep for them, for xXalu,
which signifieth to weep, comes of xXua, frango.
So when the man of God looked on Hazael, 2 Kings
vm. 11, and foresaw the cruel butcheries which his
bloody~hand should perform, he wept. This weeping
of the prophet brake the heart of Hazael for the time,
and he said, ' Is thy servant a dog, that he should do
these things ?'
So St Paul putteth them together, Acts xxi. 13,
256

' What mean you to weep, and to break my heart ?'
Their weeping brake his heart.
The hearts of the profane are hardened with the
custom of sinning. St Bernard, Aperiatur vena ferro
compunctionis, we must draw blood of them, by the
preaching of tbe terror of the Lord to them. This
blood is the tears of compunction, of which David,
' My soul melteth,' or ' drippeth for heaviness.' St
Augustine saith,* that lachryma compunctionis be
sanguis vulnerati cordis. When the remembrance and
consideration of their sins hath wounded them, and
left them half dead, then the good Samaritan will
come with his wine and oil, even the oil of gladness,
and the poor patient will say, ' Thou hast put glad
ness into my heart.'
Thus was Saul's heart broken in pieces first, and he
that before did carry the cross of Christ to torment
others, now rejoiced in nothing but the cross of Christ
himself, whereby the world was crucified to him, and
he to the world.
Thus when the law hath humbled the profane under
the mighty hand of God, he turneth aU into tears full
of the fear of God, and voweth with himself, as he did
in the poet,
In fontem frontem, atque in flumina lumina vertam.
Then is he fit to pray, and to caU upon the name of
the Lord, saying, Sana animam meam, quia peccavi
contra te, ' Heal my soul, 0 Lord, for I have sinned
agamst thee.'
2. We have to do with that generation who are
wise in their own eyes. These have a good opinion
of themselves, that they know more than others, and.
they are not in conversation like to the publican; and
therefore they look God in the face, they draw near to
him, they stand and pray. These are so full of the
Spirit, that they need no help in their prayers ; they
can pen their own petitions, their hearts indite good
matters, their tongues are the pens of ready writers,
they can talkwith God almighty ex tempore. Dabitur
ilia hora.
Self-opinion is a kind of spiritual drunkenness, and
therein of like effect ; it maketh men daring and fool
hardy. The profane care not for God ; there is no
fear of God before their eyes. These make too bold
with him ; they also must take a little physic to purge
the exuberancy of their presumption. We must give
them a dose of fear, and teach them to drink of the
te. * Epist. 199.

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169

cup of trembling next their hearts ; there is no such
antidote against tumor as timor; sweUing, as fear.
It is the wise man's counsel, Eccles. v. 2, ' Be not
rash with thy mouth, and let not thy heart be hasty
to utter anything before the Lord : for God is in
heaven, and thou upon earth ; therefore let thy words
be few.'
He addeth, ver. 3, 'A fool's voice is known by mul
titude of words.' That is further urged, Prov. x. 19,
' In the multitude of words there wanteth not sin.'
For this Christ teacheth us to pray, beginning at
Our Father which art in heaven, that we upon earth
might consider that he to whom we pray is in heaven ;
that we might compose ourselves with fear and
reverence to como before him, and to present him with
our prayers.
And again, he comprehendeth all that we may ask
of God in a very short prayer, to teach us that our
words must be few. And to that purpose, in his ser
mon he taught : Mat. vi. 7, ' But when ye pray, use
not vain repetitions, as the heathen do : for they think
they shaU be heard for their much speaking.' They
that come in presence of great persons, speak their
words by number and by weight, the very presence
doth stamp in them an impression of reverence and
fear. Now, seeing God, to whom we pray, is invisible,
our faith must behold him before us in glorious ma
jesty, as he saith, ' I have set God always before me ;'
and, Hke Abraham, the nearer we come to his pre
sence, and the more that we solicit him, the more
shall we be shaken with this holy fear ; considering
him who dwelleth in the Ught that no man can attain
unto, and considering ourselves, that we are but dust
and ashes. The heathen could teach, deos caste
adsunto, let men go reverently, and inwardly cleave,*
before their gods.
3. There are yet another sort, of them whom their
sins do oppress as a burden too heavy for them to
bear, whose hearts do smite them, and whose con
sciences do accuse them, that though the zeal of God's
house do bring them to church, yet the fear of their
unworthiness doth make them stand afar off, beating
their breasts, and not daring to lift up their eyes to
heaven. These had need of comfort; we must labour
to put mettle into such, by telling them, that he whose
face they seek is God, the Father of our Lord Jesus
Christ, ' the Father of mercies, and the God of all
comfort,' 2 Cor. i. 3. David is a full example of a
* Qu. ' clean ' ?— Ed.

distressed man, fearing and yet praying ; for he con
fesseth, Ps. cxix. 107, ' I am very sore afflicted ;' yet
he prayeth God to quicken him : he saith, ' My soul
is continually in my hand ;' he was even ready to yield
it up, yet the comfort that he had in God established
his heart.
And herein God is most gracious, for when our
sins come in our sight, and we are horribly afraid of
God's judgments, even then God sendeth his Spirit
to us, not to take away our infirmities quite, but to
help them ; not to turn our sorrow into joy, but to
sanctify our sorrow, and to supply it with sighs and
groans ; and this addition of fear and grief doth also
mend devotion.
To such we must say, that though he to whom we
pray be in heaven, yet he is our Father ; and though
great and glorious be his majesty, yet he is the pre
server of men. David caUeth him our Sun and Shield.
The brightness of this sun may dazzle our weak sight,
but the protection of this shield will save us from
danger. Be strong then, and God shaU establish your
hearts, he shall anoint you with the oil of gladness,
and he shal> say to your soul, ' I am thy salvation.'
2. Subjectum (Vide divis. supra, p. 165).
This prayer is for the church ; that is, for all those
that then were the visible society of such as worshipped
the only true God.
Doct. It is- the duty of every child of God, and
member of the church, to pray to God for the whole
body of the church.
The church at this time was within a pale, and con
fined to the house of Abraham ; not in his whole blood,
for Ishmael Was excluded. In Isaac was the promise ;
not in his whole blood, for Esau was excluded. Jacob
was Israel, and prevailed with God ; of him came the
fathers, and in his seed was the church continued.
This church was now threatened with deportation,
and sundry great judgments ; the prophet teacheth
them how to pray one for another.
To this there are great motives.
1. The direction of Christ in the Lord's prayer,
which caljeth God our Father, and in the process of
it sheweth that the church of God is still included :
Give us, forgive us, lead us not.
2. The content that we give to God in these general
prayers, which the apostle doth well express : 1 Tim.
ii. 1, 3, 4, 'I exhort that first of all prayers, &c, be
made for aU men : for this is good and acceptable in
257
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[Chap, III..

the sight of God our Saviour, who will have all men
to be saved.' All are or may be members of the
church of God, for aught we know. -
3. The benefit that we reap hereby is great, for
thus we come to have our portion in the charitable
prayers of others.
Ambrose,* Si pro te rogas tantum, pro te solus roga-
bis, si autem pro omnibus rogas, omnes pro te rogabunt.
4. It is a true rule, that extra ecclesiam non est
salus, without the church there is no salvation. It
is said* Acts ii. 47, that ' God added to the church
daily such as should be saved.' The reason hereof is,
because Christ is nowhere to be found as a Saviour but
in his church ; and the means of salvation, preach
ing, prayer, and sacraments, they are only found in
the churCh : Rev. xxii. 15, ' Without are dogs, en
chanters,' &c. Christ is the good shepherd, and he
hath his fold ; all the sheep that are without must be
brought to that fold ; as himself saith, John x. 16,
Alias oves habeo, qua non sunt de ovili hoc, illas oportet
adducere, ' I have other sheep, Sec. : they shall hear
my voice ; and there shall be one fold, and one shep
herd.' Therefore, there is no safety in singularity ;
they that forsake the church forsake the fold. The
unity of spirit, not the singularity, is the bond of
peace. We are members one of another ; the com
mon safety of the body communicateth particular
safety to all the members of the body.
In the temporal state, the peace of particular per
sons is included in the peace of the whole kingdom ;
therefore Jeremiah saith to the church theD in depor
tation : Jer xxix. 7, ' Seek the peace of the city
whither I have caused you to be carried away captives,
and pray unto the Lord for it : for in the peace
thereof shall ye have peace.'
Much more shall we have peace in the peace of the
church, seeing Christ bequeathed his legacy of peace,
not to some parts and members of his church, but to
the whole body thereof: John xiv. 27, Pacem meam
do vobis, ' I give unto you my peace.' It must be so
understood ; for as he left his Spirit the comforter, so
he left his peace the comfort, not to his disciples only,
but to all the church ; therefore, pray all that it may be
Well with thee in communi bono, in the common good.
1. This teacheth us to incorporate ourselves in the
communion of saints per communionem pietatis et chari-
tatis, by the communion of piety and charity ; to be
one another's orators, but especially to study and
* Hexam. i.
258

pray for the peace and welfare of the church. Let
us consider it is the spouse of Christ, it is a lily among
thorns, it is a flower in the field, not only open to all
weathers, but to the tooth and foot of the beasts of
the field, Satan going about seeking to devour it-
Let our prayers to God resist Satan, and fight the
Lord's battle against him.
, We hear of the troubles of the church in other-
countries ; we hear of the tyranny of popery, and the
oppressions of faithful professors ; if we give them no,
other help, yet let our prayers give God no rest till he
have mercy on them, and give them deliverance.
2. This teacheth us to maintain truth and peace
amongst ourselves ; let not' the wounds and sores of
a church, that is, heresy, and schism, and separation^
be so much as named amongst us, as it becometh the
saints of God ; let not the common enemy of our reli
gion hope to build upon our ruins, and to raise up
himself by our fall ; to strengthen his peace by our
contentions, to benight our clear and glorious sunshine
of the gospel ; so many happy years crowned with
peace, and the fruits of peace, propagation, with his
Egyptian and Cimmerian darkness. Let us be of
good comfort, their darkness dare not come so near
our light, for our light will discover it ; their error
dare not come so near our truth, our truth will con
fute it ; and tbe God of truth will not suffer his truth
to fail.
Yet if our unthankfulness to God for his light, so
long shining in our church ; if our evil lives, so unan
swerable to our outward profession ; if our contentions,
so displeasing to the God of peace \, our want of zeal
and devotion in prayer, do turn away the face of God
from us, we may thank ourselves, and his justice may
say, Perditio tua ex te, ' thy destruction is of thyself.'
2. The petitions; these are three, vide p. 165.
1. ' Revive thy work in the midst of the years;'
that is, as we have expounded it literally, In the mean
time, preserve thy church.
In which petition we are taught :
Doct. 1. That the church of God is the work of
God ; ye have heard it so acknowledged by God him
self : Isa. xiv. 11, ' Ask me concerning my sons, and
concerning the work of my hands command ye me.'
Wherein God confesseth his church to be his own
work, and therefore so comprehended in his care
that they may challenge his protection. Again, he
calleth his church thus : Isa. lx. 21, ' The branch of
my planting, the work of my hands, that I may be glo-

:'A

Ver. 2.]

MAEBUEY ON HABAKKUK.

171

rified.' And David upon this prayeth, Ps. cxxxviii. 8,
* Forsake not the works of thy own hands.'
The reasons why the church is thus called.
Because the church is not an assembly that doth
gather themselves together, as we say that birds of a
feather do fly together ; but it is sxxXriela, it is a con
gregation of such as the free election of grace hath
caUed out of the world by the ministry of the word of
God and the sacraments. The first church of God in
whom God was glorified consisted of angels, intellec
tual spirits, whereof many kept not their first estate,
but were excommunicated, never to be redeemed.
The first church of God on earth were our first parents,
whom God created in his image. The creation mis
carried by the fall of our parents, who might have
stood if they would. The election of grace remained
unchangeable, and continued a church in Adam, in
Abel, in Seth, which separated from Cain and his
issue, in Noah and Shem, and in Japhet, persuaded
to the tents of Shem, in the calling of the Gentiles ;
so that aU that have the election of grace do come to
be members of the church by virtue of an effectual
- calHng. Election designeth them, vocation declareth
them to be the members of the church, and both these
are the work of God. Will you take it from God's
own mouth ? who saith, Lev. xx. 26, ' Ye shall be
holy unto me, for I the Lord am holy, and have severed
you from other people that you should be mine.'
2: The church is called the work of God, in respect
of his perpetual presence with it, and preservation of
it, both by his own special providence, which is the
privilege of the church, and also by the subordinate
ministry of his holy angels.
1. For his own providence he hath declared it in a
promise: Joshua i. 5, ' I will not fail thee nor forsake
thee,' in which promise, what interest the church hath,
and every member thereof, the author to the Hebrews
sheweth : Heb. xui. 5, ' Let your conversation be
without covetousness, and be content with such things
as you have ; for he bath said, I will never leave thee
nor forsake thee. So that we may boldly say, The
Lord is my helper ; I will not fear what man shall do
unto me.'
For which gracious protection St Peter, 1 Pet. iv. 19,
willeth us to ' commit our souls to him in well-doing
as to a faithful Creator,' so called, saith Lyranus, quia
secure conservat, et gloriose coronat, non relinquit opus,
he not only buildeth, but standeth to reparations.
2. For the ministry and subvention of angels the

psalmist saith, Ps. xci. 11, 12, 'He hath given his
angels charge over thee, to keep thee in all thy ways ;
they shall bear thee up in their hands.' Heb. i. 14,
' Are they not all ministering spirits, sent forth to
minister to them who shall be heirs of salvation ?r
3. The church of God is called the work of God, to
honour God ; for God is not so glorious in anything
that he hath wrought as in his church, for therein
mercy and truth met together, righteousness and peace
kissed each other. Our election 'adoption is to the
praise of the glory of his grace, Eph. i. 6. You heard
himself say of his church, Isa. lx. 21, ' The work of
my hands, that I may be glorified.' For God is more
glorified in those things which he hath wrought by
Jesus Christ in our flesh, and in those things which
he doth for his sake, than in all the other works of his
hands. This will one day appear. It is revealed already in
part to us, for whatsoever God did work sine verbo in
carnate, without the word incarnate, it aU shall fail
and come to dissolution, or to a worse condition, that
is, an eternal being in woe. For example, the heavens
and the earth shall all perish, and new shall be made
in their place, a new heaven and a new earth, wherem
God will plant righteousness. The angels that fell,
and the reprobate, shall suffer eternal flames. What
remains now but angels and just men, the elect angels
and the holy church of God ; the one sort elected in
Christ, established in bliss by Christ ; the other re
deemed by Christ ? These are reserved to glory.
The just shall be as the angels of God in heaven. In
this church, then, God is most glorified.
4. The church is called the work of God, to give
honour to it here on earth ; for God would have the
world know that he owns his church, and that they are
a peculiar people, a chosen generation, a royal priest
hood, that he delighteth in them. And again, the
faithful delight in nothing but what he hath wrought
in them and from* them. So Augustine bringeth in
the church, saying, Opus tuum in me Domine, vide,
non meum ; nam meum si videris damnum, tuum si
videris coronas, Behold thy work in me, &c. It is
David's glory,' ' I am thine.' All things else have the
same maker that have any being, but the church hath
the honour of curious and costly work. All the rest
of the works of God are not worth the cost that he
bestowed in the whitewashing of this work.
To turn this point into profit.
* Qu. 'for'?— Ed. 259

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[Chap. III.

1. Seeing we are the work of (jco& in regard of
election, of grace, of creation, and protection, this
teacheth us to live godlily, righteously, and soberly
in this present world, and to keep ourselves unspotted
of the world. *
1. For election : Eph. i. 4, ' He hath chosen us, that
we should be holy, and without blame before him in
love.' 2. For creation : Eph. ii. 10, ' We are his workman
ship, created in Christ Jesus unto good works, that we
should- walk in them.'
3. For all his other favours, as, 1 Pet. ii. 9, that
we are ' a royal priesthood, an holy nation, a purchased
people, it is, that we should shew forth the praises of
him who hath called us out of darkness into his mar
vellous Hght.'
Survey thy soul, peruse thy whole conversation
without, search thy heart within, suffer not the work
of the Lord in thee to be defaced and defouled with
the uncleanness of gross and foul sins. If Satan have
been too strong for thee, that he holdeth thee captive,
and bindeth thee, and maketh thee go where thou
wouldest not, and do what thou abhorrest, yet declare
it, by thy resisting of him, that he hath usurped, thou
hast not yielded him possession ; let not sin set up a
stool of wickedness within thee, let it not reign in thy
mortal body. Do thy maker so much right to preserve
and keep his work as clean as thou canst from the
defiling of the world.
2. Gather boldness from this consideration, to
sohcit God in prayers ; for so it is used as an effectual
argument, Vivifica opus tuum, ' Revive thy work,' as
David, ' I am thine, 0 save.' So Solomon enforceth
his suit to God for Israel : 1 Kings viii. 52, 53, ' For
thou didst separate them from all the people of the
earth, to be thine inheritance.' Therefore he prayeth
• that the eyes of God would <be open to their supplica
tions, and that he would hearken to them in all that
they pray for.'
2. In the petition that God would revive and
quicken his church in the mean time, that is, during
the affliction and vexation of it, we are taught,
Doct. 2. That afflictions, and the withdrawing of
the Hght of God's countenance from his church for a
time, is such a deading of it, that except it be quick
ened with some beams of grace and light, and have
some hicida intervalla, it is a burden more than they
can bear.
Satan is a cunning serpent, a roaring lion ; when he
260

can get leave to assault, he putteth his whole strength
to it, as in the sifting of Peter, and in the buffeting
of Paul, and in the afflicting of Job. If Peter had
not had Christ's Ego oravi pro te, I have prayed for
thee ; and Paul had not heard his sufficit tibi gratia
mea, my grace is sufficient for thee ; and Job had not had
the preserver of men to friend ; how had it gone with
them? And great reason there is for this, why the church
should faint under the cross, if it were not strongly
supported by grace ; for there is no lesson so hard
for a child of God to take out, as to take up the cross
of Christ, and to follow him, to suffer the smart of
affliction with patience and thanksgiving. For in the
very regenerate man, the flesh is both strong and
unruly, and nothing so contrary to the flesh, as afflic
tion and tribulation is ; therefore doth God measure to
his children their portion and draught of this cup,
because he knows whereof we be made. So the
psalmist saith, Ps. cxxv. 3, ' The rod of the wicked
shall not rest upon the lot of the righteous, lest the
righteous put forth their hand unto iniquity.' And
for this St Paul saith, 1 Cor. x. 13, ' God is faithful,
who will not suffer you to be tempted above that you
are able, but will with the temptation also make a way
to escape, that ye may be able to bear it.'
Wherein note for comfort in tribulation :
1. That though Satan have no stay of his fury and
malice in our temptations, yet God will not suffer us
to be tempted further than he thinks fit. For there
is good use to be made of some temptations, as St
James saith, chap. i. 2, ' My brethren, count it all
joy when you fall into divers temptations ;' he meaneth
temptations of trial, by which we do approve our
faith and our patience. St Peter saith, 1 Pet. i. 7,
' That the trial of your faith, being much more pre
cious than gold that perisheth, though it be tried
with fire, might be found unto praise, and honour,
and glory, at the appearing of our Lord Jesus Christ.'
2. We see that all the elect children of God have
a measure of strength to bear temptation, and he that
gave them their measure, and knoweth what it con
tains, will not suffer them to be tempted further then
they are able. Herein many mistake themselves, and
think their ability to bear affliction less than it is, for
indeed till God put us to it, we do not know how
much we are able to suffer ; and many great examples
in church story we find of those Christians, young
men and aged, tender virgins that have feared their

Ver. 2.]

MARBURY ON HABAKKUK.

173

own weakness much, who have fi.lled.ti_e catalogue of
God's confessors and martyrs with invincible con
stancy. 3. We see that when God openeth a way out of
tribulation, that the faithful see an issue ; though for
the time the temptation be more than our strength,
yet the issue in sight doth put mettle into us to bear it.
Howsoever, the flesh will be more than a looker on in
this conflict, because, Heb. xii. 11, ' No chastening for
the time seemeth to be joyous, but grievous ;' for
many fears arise in the hearts of the afflicted, and
Satan is stUl suggesting, that God hath forsaken him
that is afflicted. Especially such a great affliction as
this that was now threatened to the church, the sword
of the Chaldeans, depopulation of their cities and
towns, destruction of the temple, deportation into the
land of their enemies, and seventy years' captivity ;
this shaketh their faith in the promise of God made to
his church, and maketh them to doubt that God hath
forgotten to be gracious, and will shew no more mercy.
Let us learn of the prophet what use we must make
of afflictions in this kind, even prayer, ' 0 Lord, revive
thy work;' let us comfort ourselves in all tribulations,
that we are the work of God's hand, and let us commend
ourselves to his fatherly love. Prayer is fidelis nundus,
a faithful messenger ; we may despatch away this mes
senger from Babylon, from the Hons' den, from the belly
of the whale, from the fiery furnace of heaven, and it
wUl do our errand to God faithfully and effectually.
It is St Augustine's* comfost, Cum videris non a te
amotam deprecationem tuam, securus esto, quia non est
amota misericordia ejus.
2. Petition, 'In the midst of the years make known.'
That is, in the mean time, whilst thy church is in
captivity, reveal to them thy gracious purpose of restor
ing and avenging them.
Doct. The true comfort in afflictions groweth out of
a right understanding of the will and purpose of God
therein ; that is, that he beareth a constant love to
his church, however he punish them.
Reason 1. This maketh them able to bear affliction,
when we see that God maketh a way to escape, as
you heard from St Paul, 1 Cor. x. 13. And this is
very clear in this people, for God made known to
them his purpose concerning their bondage in Egypt,
his will was thus revealed to Abraham : Gen. xv. 13,
14, ' Know that thy seed of a surety shall be a stranger
in a land that is not theirs, and shall serve them ; and
* In Ps. lxv.

they shall afflict them four hundred years : and also
that nation, whom they shall serve, will I judge ; and
afterward shall they come out with great substance.'
This, as St Augustine well understandeth, doth
include all the time that passed Between the birth of
Isaac, and the entering of the people of Israel into
the land of promise, during which time they had no
land of their own ; and in a disjunct reading, they
were either strangers, as during their first abode in
Canaan, and after in Egypt, or they served, as after
Joseph's death, and were afflicted. Four hundred
years are a long time, yet they saw an end of their
travails and afflictions, and they knew that their pos
terity should have rest at last, and they knew that
God would judge their oppressors ; this made them
able to bear the affliction.
Here is a picture drawn to the life of a Christian
man's life here on earth, for he must be a stranger
and pilgrim here, and must serve and suffer before he
can come to Jerusalem, which is visio pads, the vision
of peace, before he can come to rest from his labours.
This captivity in Babylon was a great punishment
to this people, but God made his will known to them,
as the prophet here teacheth them to pray, for he
gave them warning of it long before, but somewhat
obscurely ; he came to a more clear discovery of his
purpose to Hezekiah : 2 Kings xx. 17, ' All shall be
carried into Babylon, nothing shall be left.' The
Lord also by Jeremiah his prophet gave them warn
ing of it : chap. xvi. 13, ' I will cast you out of this
land, into a land that ye know not.' He threateneth
to send fishers to fish them; compare that with
Habakkuk's prophecy, chap. i. 14, ' Thou makest
them as the fishes of the sea ;' there you heard of
their angle, net, and drag.
Jeremiah is yet more plain in this prediction : chap.
xx. 6, ' I will deliver all the strength of the city, and
all the labours thereof, and all the precious things
thereof, Sec, to be carried into Babylon.' But most
fully begin at the ninth verse. Chap. xxv. 11, ' And
this whole land shall be a desolation, and an astonish
ment ; and these nations shall serve the king of Ba
bylon seventy years. And it shall come to pass,
when seventy years are accomplished, that I wiU
punish the king of Babylon, and that nation, saith
the Lord.' There is some better news : Jer. xxx. 2,
sic dicit Dominus, ' The days come, saith the Lord,
that I will bring again the captivity of my people
Israel and Judah, saith the Lord ; and I will cause
261

174

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[Chap. III.

them to return to the land that I gave to their fathers,
and they shall possess it.'
The miseries that smart upon afflicted men do make
them forget the comforts that should heal their
wounded spirits. David expresseth his vexation so :
' My soul refused comfort ; therefore, 0 Lord, make
it known.' Make thy people sensible of that comfort,
which thou hast graciously reserved for them.
And, indeed, the people were not quite out of heart;
all the time that they lived in that captivity they still
remembered Jerusalem, and thought upon Sion, and
expected their deliverance. But the dispersion of the
Jews, that hath now continued almost 1,600 years,
that hath lasted long, and the time of their restitution
is^not particularly revealed, this maketh them hang
the head ; God, in justice for the cruelty which they
did execute upon his Son, would not let them know
the time of their deliverance, as in their former afflic-
tions_he did, which, no doubt, is a great sign of God's
heavy indignation.
Use 1 . Seeing, then, that the knowledge of the will
of God, and his purpose revealed in his word, is so great
a^comfort in afflictions, we are taught to study and
search the book of God's will, and therein to exercise
ourselves ; for he is the same God that he was, and
his, will is the same. The just have the same pro
mises that they had ; the unjust shall have the same
judgments : hear, read the book of God, and apply it
as thou goest, for there thou shalt have thy portion.
Use 2. Labour for newness of life, and that shall
bring thee to the proof and trial, to the discerning and
experience of the will of God : as the apostle saith,
Rom. xii. 2, ' And be not conformed to the world, but
be you transformed by the renewing of your mind,
that you may prove what is that good, that acceptable,
and perfect will of God.' For God will not reveal
himself to the ungodly ; but#the secrets of the Lord
are with them that fear him, and he will shew them
his covenant.
Use 3. We must rest in this wiU of God with a, fiat
voluntas tua, thy will be done ; we must not resist it,
we must not murmur at it, we must not make haste,
but we must live by faith, and tarry the Lord's leisure,
and in the mean time gather strength from his promise,
to establish our hearts that they faint not, and fail us
in our tribulations.
3. Petition : ' In wrath remember mercy.'
Doct. The plea of the true church in afflictions is
mercy. 262

Reason 1. God taught us this himself; for when
our first parents had sinned, they were afraid and
ashamed, and hid themselves from God : there was
no mercy yet revealed.
How would they solicit God ? Jesus Christ was
not yet known to them, therefore they fled from God ;
for there is no drawing near to God for sinners with
out Christ. Then God came and sought out Adam ;
he arraigned the offenders, and finding the serpent
guilty of the temptation, he cursed him : and there
he promised Christ. When mercy was revealed to
man, then he called the man first, and then the
woman ; and ever since that mercy was made known
to the church, the true church hath had no other plea
but mercy. There is misericordia condonans, a par
doning mercy : he forgiveth all our iniquities ; an
article of faith, remissio peccatorum, remission of sins.
There is a misericordia donans, a giving mercy ; he
giveth medicine to heal all our infirmities.
Reason 2. The church knoweth that they have
given God cause to be angry ; they know that if his
wrath be kindled but a little, he is a consuming fire,
and it is a fearful thing to fall into his hands ; they
know that in his favour is life, and at his right hand
there are pleasures for evermore.
We have nothing to keep us from the anger to come
but mercy : Lam. iii. 22, ' It is of the Lord's mer
cies that we are not all consumed, for his compassions
fail not :' Ps. li. 1, ' Have mercy upon me, 0 Lord,
according to thy loving-kindness,' &c. We have no
thing to bring us again in favour with God, whom we
provoke~every day, but his mercy : Ps. v. 7, ' But as
for me, I will come into thy house in the multitude of
thy mercies.'
Reason 3. The cburch knoweth that God is more
glorious in his mercy than in all his other attributes,
for his mercy is above all his works ; the justice of
God is against us, because we are unrighteous ; the
wisdom of God is against us, because we have walked :
as fools, and not as wise men ; the holiness of God is
against us, because we are unclean, conceived in sin,
and born in iniquity ; the truth of God is against us,
for omnis homo mendax, every man is a liar; the
power of God is against us, because we have forsaken
him the fountain of living water, &c. ; the patience of
God is against us, because he is a God that loveth not
iniquity, neither shall evil dwell with' him : he hateth
all those that work wickedness. Only mercy is our
friend, that maketh Christ our justice, our wisdom,

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175

our sanctification, and redemption ; that maketh truth
perform gracious promises, and his power becometh
our protection, his patience our peace ; divitia miseri
cordia, ' riches of mercy.'
This seemeth of exceUent use.
Use 1. To assure to us the favour of God, because
it is built upon the foundation of God's mercies, of
which David saith, ' The mercy of God endureth for
ever ; bis mercy is everlasting.' The knowledge of
salvation given by the remission of our sins is, Luke
i. 77, 78, 'through the tender mercy of our God,
whereby the day-spring from on high hath visited us.'
So that if God be angry with us for our sin, yet his
wrath doth not burn like fire ; but as He said of
Solomon, ' I wijl chasten him with the rods of men,
but my mercy wiU I not take utterly from him.'
Use 2. It seemeth to rebuke those that put their
trust in human merits, or works of the law. They
that come to God for wages forsake their own mercy :
nothing so contrary to divine mercy as human con-
dignity. Use 3. Because here is anger and mercy together,
this killeth all presumption ; for he that is called ' the
God of mercies,' 2 Cor. i. 3, is called a 'jealous God,
and a furious avenger,' Nahum i. 2. And the rods of
men well laid on will smart, and draw blood.
Use 4. This inviteth to new life, because, Rom. ii.
6, ' the goodness and mercy of God leadeth to repent
ance,' and the crown of it.
Use 5. Seeing we have so much need of mercy our
selves, let us shew mercy unto others. Estote miseii-
wrdes, ut Pater vester calestis, ' be ye merciful, as your
heavenly Father ;' for ' there shall be judgment with
out mercy to him that sheweth no mercy.' Christ
abideth yet naked, and sick, and imprisoned, and
hungry, and thirsty, in our poor brethren ; as his
mercy embraceth us, so let our mercy embrace him,
that he may say, Esurivi et pavistis, ' I was hungry,
and ye fed me.'

Ver. 3-5. God came from Teman, and the Holy One
from mount Paran. Selah. His glory covered the
heavens, and the earth was full of his praise. And his
brightness was as the light; he had horns coming out of
his hand : and there was the hiding of his power. Be
fore him went the pestilence, and burning coals went
forth at his feet..
The second part of this psalm (Vid. divis. p. 163)

doth contain a celebration of the praises of God, which
also doth declare upon what grounds the church in
affliction and captivity doth put trust in God.
The whole section is a commemoration of the great
power and glory, and power and mercy of God shewed
in behalf of his own people, ver. 3-5, ad finem ver. 15.
1. In his coming to them from Paran and Teman.
2. Of the same power and glory declared in giving
of the possession of the land of Canaan to Israel.
3. In the dismay of tbe nations, ver. 7.
4. In the marvellous waterworks, ver. 8-10.
5. In their great victories within the land.
I begin at the first.
God came from Teman, and the Holy One frommount
Paran. The best exposition that I do find amongst
many of these words is, that here is remembered the
coming of God to Israel, when he gave them the law
written in two tables of stone with his own hand.
For God came then from Teman and Paran. Paran
was a great mountain near to mount Sinai, but Teman
signified the south; so God came from the south,
thence came God to give Israel his law, wherein he
did express himself the king of this people, by coming
so near to them, by shewing himself so openly, and by
revealing his will to them so plainly. This was so
great a favour done to them, that he addeth Selah ;
which word is only used in David's psalms, and in
this psalm ; and the word, in the judgments of the
learned, is sometime vox optantis, the voice of one
that wisheth> equivalent to amen ; or vox admirantis,
the voice of one admiring, shewing some special mat
ter; or vox affirmants, of one affirming, avouching
what is said; or vox meditantis, of one meditating, re
quiring consideration of what is said. But withal, it
is a rest in music. Jerome saith it is commutatio
metri, or vicissitudo canendi.
His glory covered the heavens, and the earth was
full of his praise. And his brightness was as the
light. He meaneth the brightness of that glory wherein
he appeared when he gave the law, set forth, Exod.
xix. 16 ; for there were thunders and lightnings.
He had horns coming out of his hands. By horns,
in Scripture, strength is signified : ' the horn of sal
vation' is the strength of salvation ;' the ' exalting of
the horn' is the advancing of power ; and these are
said to be in his hands, because the hands and arms
are called the strong men in the body ; they are the
instruments of power.
And there was the hiding of his power. There, in
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[Chap. III.

that apparition, God did hide his power from the rest
of the world, and declared it particularly to his church ;
as David saith, Ps. cxlvii. 20, ' He hath not dealt so
with any nation : and as for^his judgments, they have
not known them.'
Before him went the pestilence, and burning coals
went forth at his feet. His meaning is, that God then
declared himself mighty in the punishment of his
enemies, and the enemies of his church ; for under
these two kinds of punishments, by pestilence and fire,
he sheweth that God hath the command of all the
instruments of wrath ; of which these two, by plague
and fire, are the most licking and devouring, putting
no difference where they go. And this hath reference
to the many plagues wherewith he punished the Egyp
tians, when he brought his people from the land of
Egypt, from the house of bondage.
The sum of all is this, that God hath declared him
self glorious,
1. In his special favour to his people.
2. In his just vengeance]
From whence these points of doctrine issue :
1. That the consideration of God's former mercies
doth strengthen faith in present tribulations.
2. That the cburch of God hath a special interest
in the power and protection of God.
3. That God is armed with power to punish evil
doers. 4. That in all this God was glorified.
1. First, The consideration of former mercies doth
strengthen faith in present troubles.
Therefore do they commemorate the manner of God's
glorious coming from Teman and Paran, wherein he
had glory in the heavens, and praise upon the earth.
David did make good use of this point often ; for when
any distress came, he found comfort in this remem
brance. Now thou art far off, and ' goest not forth
with our armies. Thou makest us turn back from the
adversary; and they which hate us spoil for them-.
selves,' &c, Ps. xliv. 9, 10.
To comfort this affliction, he beginneth that psalm,
' We have heard with our ears, 0 God, and our fathers
have told us, what thou didst in their days, and in the
times of old : how thou didst drive out the heathen
with thy hand, and planted them,' Sec So again,
Ps. lxxiv. 9, complaining of great afflictions, ' We see
not our signs : there is no more any prophet.' This
is his comfort : ' God is my King of old, working
salvation in the midst of the earth. Thou didst divide
264

the sea by thy power,' Sec. So again, Ps. lxxvii. 2,
' In the day of my trouble I sought the Lord : my sore
ran, and ceased not : and in the night my soul refused
comfort. Then I considered the days of old, and the
years of ancient times.' Ps. iv. 1, ' Thou hast en
larged me when I was distressed.'
Reason 1. The reason why this doth minister com
fort to the church is, because we have learned that our
God is constant in his love ; whom he once loved he
ever loveth ; for he is without variableness, and shadow
of changing, as the apostle and the psalmist saith,
Ps. cii. 27, 28, ' But thou art the same, and thy years
shall have no end. The children of thy servants shall
continue, and their seed shall be established before
thee.' Ps. lii. 1, ' Tbe goodness of God endureth
continually.' Reason 2. Because the commemoration of former
benefits is a work of thanksgiving and praise, and that
is the highest service .that we can perform to God in
his worship ; this is sicut in cmlo, it is heaven upon
earth ; for, Ps. xcii. 1, ' It is a good thing to give
thanks unto the Lord, and to sing praises to the name
of the Most High.'
It is good for God ; for, Ps. 1. 23, ' He that offereth
me praise, glorifieth me,' and for that he made us.
It is good for us, for ' with such sacrifices God is
well pleased ;' there is our happiness, for in his favour
is light. Reason 3. Again, the thankful commemoration of
former mercies of God to us doth draw on new benefits ;
for thanksgiving, as it is God's crop which he gathereth
from us of the seed of his many favours, so it is our
seed which we cast into the ground of God's kindness,
and it bringeth us an harvest of new blessings. Every
man thinks his seed well bestowed in good ground that
yieldeth an increase ; and God hath said, 1 Sam. ii. 30,
' Them that honour me I will honour.'
Use. This point is of excellent use, to stir us up to
a wise consideration of the constant love of God, to
such as fear and serve him. Benefits are soon for
gotten ; therefore, as David saith, ' I caUed upon the
Lord in my trouble,' so he stirreth up himself to
thankfulness : ' My soul, praise thou the Lord, and
forget not all his benefits.' He found great comfort
in this looking back. When he undertook Goliath,
and Saul discouraged him as unable for it, he looked
back to the time past, and remembered how God had
delivered him from a lion and a bear ; and from that
experience of God's good help, he resolved to attempt

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MAEBUEY ON HABAKKUK.

177

the uncircumcised Philistine. And in his declining
years, when age grew upon him, he comforted his
drooping spirits'thus : Ps. lxxi. 5, ' Thou art my hope,
0 Lord God : even my trust from my youth. Upon
thee have I been stayed from the womb : thou art he
that took me from my mother's bowels. Cast me not
off in the time of age ; forsake me not when my strength
faileth.' There be three sorts of men that do even run them
selves upon the edge and point of reprehension ; we
cannot here forgive them a chiding.
1. Those that, tanquam prona pecora, as grovelling
beasts, do look only upon the time incumbent, mis
taking St Paul, who saith, Philip, iii. 13, ' I forget
that which is behind.' Lyranus understandeth him,
Legalia et terrena ; TheophUact better, Prateritarum
virtutum nihil reminiscor, nee memoria repeto, sed ea
- omnia post tergum relinquo. So we must forget all the
good we have done, as being short of perfection, that
we may mend our pace in the ways of God's com
mandments. But the apostle did look back to times
past to see what Christ hath done for us ; how he loved
us when we were his enemies ; how he washed us in
his blood ; how he forgave him his sins, and how he
obtained mercy of him, because what he did, he did it
ignorantly through unbelief.
2. Those also are here' reproved who look only to
the time past, and see therein nothing but God's tem
poral favours, but regard not the times present, and
consider not God's spiritual graces. Some that lived
in the time of popery do praise those days ; then was
good housekeeping, easy rents, a constant fashion of
apparel ; that many gentlemen had the lands of their
grandfathers in possession, and their clothes on their
backs ; then was no seeking of reversions, or buying
of offices, no market of church livings. Israel did so :
Numb. xi. 5, ' Remember the fish that we ate in Egypt
for nought ; the cucumbers, and the melons, and the
leeks, and the onions, and tbe garlic'
I deny not but when the people of this land were
fewer, and the vanity of the pride of other nations,
and many of their foul sins kept at home, and were
not imported hither, there were better times for the
belly than these are.
But let us see the state of souls at that time. They
were then in the house of bondage, under Pharaoh of
Rome ; beef and mutton, wheat and barley, were cheap,
but the two Testaments, the two breasts of the church,
were like a fountain sealed up, and like a garden en

closed. But when Queen Elizabeth began to rest* in
this hemisphere, like the sun, to run her race, she
turned that night into day, and maintained this light
till she was taken up into heaven ; and she that was
a shining star on earth, and blessed the church of God
here with benign aspect and influence, was made a
glorious ever- blessed saint in heaven. In the begin
ning of her reign, ' God came from Teman, the Holy
One from mount Paran :' God revealed himself in the
glorious sunshine of his gospel of peace.
3. They are also reproved, who, out of too much
forecasting fear of the times to come, do quite forget
both the former and the present mercies of God, and
astonish themselves with representations of hideous
forms of ensuing dangers.
The God that gave us his light of truth, and hath
continued it so many happy years of peace amongst
us, hath begun ; he will also make an end. By this
light, no doubt, many faithful souls have found the
way to the throne of grace, whose continual prayers
to God for the happy estate of his church are able to
make this sun stay his course and not withdraw his
light from us ; their prayers and devotions know the
way to heaven so well, and plead the cause of the
church so effectually, that we have cause to hope that
the goodness of God, which endureth yet daily, will
not fail us, but that we shall see it and taste of it in
this land of the living.
Once let us remember under whose shadow we live,
a learned gracious king, who hath seen into the dark
ness of popery, and laid it open, no Christian prince
so much, no Christian more ; he hath put his hand to
the plough, and he cannot forget Lot's wife. Let us
not make ourselves certain afflictions out of uncertain
fears, and draw upon us the evils of to-morrow, for
' sufficient for the day is the evil thereof.'
Queen Elizabeth brought into this church and land
true religion and peace ; king James hath continued
it ; let us be thankful to God for it, and let us be
ever telling what the Lord hath done for our souls.
Let not our unquiet wranglings amongst ourselves
provoke the God of peace against us, neither let our
busy eavesdropping the counsels and intendments
of state, which are above us and belong not to us,
make us afraid : our work is in all things to give
thanks for what we have received already, for what
we do possess and enjoy, and pray continually for
that we would have for all men, especially for our
* Qu. ' rise ' ?— Ed. 265

178

MARBURY ON HABAKKUK.

[Chap. III.

king, that under him we may lead a quiet and peace
able life in all godliness and honesty, 1 Tim. ii. 2,
and then ' Rejoice evermore, rejoice in the Lord, and
again I say, rejoice.'
He that came from Teman to Paran, to a people
that sat in darkness and in the shadow of death, and
gave us light, hath ever since so supplied us with oil,
that we may say, Deficiunt vasa, the want is on our
part, for truly God is good to Israel; to all such that
have faithful and true hearts.
To this end let me stir you up to a remembrance
of the times past, beginning at the Initium regni No
vember 17. in anno 1558, for So long hath this sun of
righteousness shined clear upon our church.
Doct. 3._The cburch hath a special interest in the
power and protection of God gathered from hence ; he
had horns coming out his hands, and there was the
hiding of his power.
There is a power that God openly sheweth, and
that is extended to an universal protection of all the
works of God's hand, but there is a power that he
hideth, and that is his special protection of his church.
1. He protecteth them ; David gives them a good
instance in the former mercies of God to his people :
1 Chron. xvi. 19-22, ' When they were yet but few,
and they strangers in the land ; and when they went
from nation to nation, from one kingdom to another
people, he suffered no m^n to do them any wrong ;
but reproved even kings for their sakes, saying, Touch
not my anointed, and do my prophets no harm.' And
the psalmist can give no other reason of this special
protection but on God's part, because he had a favour
to them, and on their part, that they might keep his
statutes and observe his laws. And these be motives
that establish God's protection upon his church in all
the ages thereof. His mercy and our obedience, which
lesson if we take out well, we shall learn thankful-
ness to him for his favour, and holiness in our lives.
And this is that godliness which hath the promises of
this life, and that which is to come.
2. He hideth the horn of our salvation.
(1.) From his church, in some measure, to keep us
from presumption, so that we do often rather believe
than feel the loving-kindness of the Lord, and to stir
us np to prayer, for the more we are made sensible of
our wants, the more are we provoked to invocation of
the name of the Lord.
(2.) From the world, that hateth his church, that
they may fulfil their, iniquity and declare their utter-
266

most malice against the church. And when he had
suffered Pharaoh and his host to follow his people of
Israel into the Red Sea, Exod. xiv. 25, and there
taketh off their chariot wheels, then they shall see it,
and say, ' We will fly from the face of Israel, for the
Lord fighteth for them against the Egyptians.'
Use. Great is the profit of this point in the case of
those spiritual desertions, whereby God for a time
seemeth to forsake his own children. Well are they
described by God's own mouth : Isa. liv. 7, ' For a
small moment have I forsaken thee, but with great
mercies will I gather thee. In a little wrath I hid
my face from thee for a moment, but with everlasting
kindness^will I have mercy on thee, saith the Lord
thy Redeemer ;' which sheweth that the hiding of
God's protecting power is not total but partial, for it
is in a little anger, and it is not final, but temporary,
for a small moment.
1. In outward things.
In the example in my text, God hid his hand in his
bosom, and the horn of his salvation was almost all
out of sight for the space of seventy years, during the
captivity of the church.
So many of God's dear servants drink deep of the
bitter cup of affliction, suffering the contempt and in
juries of theworld, in bonds, imprisonments, Oppres
sions, scourges, such as the world is not worthy of,
yet do they not want a secret feeling of the power of
God's protection, quickening their patience, and re
viving his own work in them in the midst of the
years. 2. In spiritual graces.
Sometime God taketh away from his children their
feeling of his love and of the joy of the Holy Ghost,
and that they find with much grief.
(1.) In the oppression of the heart with sorrow,
wherein they feel no comfort, as David, Ps. lxxvii. 2, 3,
' My sore ran, and ceased not ; my soul refused com
fort : I did think upon God and was troubled.'
(2.) In the ineffectuating the means of salvation for
a time. For many holy, zealous souls, desirous to do
God good service, do complain that they hear the:
word and do not profit by it ; they receive the sacra
ments, and do not taste how sweet it is ; they pray, .
but they feel not the Spirit helping their infirmities ;
they give thanks and praise to God, but they do not
feel that inward dancing of the heart and jubilation of:
the soul, and rejoicing in God, that should attend his
praise ; yea, rather, they perceive in themselves a going

Ver. 3-5.]

MAEBUEY ON HABAKKUK.

179

backward from God, as the church complaineth : Isa.
lxiii. 17, ' 0 Lord, why hast thou made us to err from
thy ways, and hardened our heart from thy fears ?'
3. Sometimes when we have the zeal of God's
glory, and a strong desire to serve him, we feel a fail
ing in the act of obedience, and as the apostle com
plaineth, Rom. vii. 22, when we ' delight in the law
of God concerning the inner man, we find another
law in our members rebelling against the law of
our minds, and leading us captive to the law of
sin, which is in our members ;' for, sometimes, when
we set and dispose ourselves to the worship of God
in prayer and thanksgiving, or to the hearing of the
word, either a covetous, or a wanton, or an envious,
or an ambitious thought thwarts us, and carries us
quite away for a time, and we have much ado to re
deem ourselves from it.
(4.) Sometimes we do feel such want of the Spirit
of God in us, that Satan takes advantage thereat, per-
suadeth that God hath forsaken us ; and thus many
of God's dear children feel the bitterness of despair
for a time; in which agony Job cries, chap. vi. 4, ' For
the arrows of the Almighty are within me, the poison
whereof drinketh up my spirit : the terror of God do
set themselves in array against me.'
In this fit of deep agony, some have died despair
ing and blaspheming the name of God ; some have
done violence to themselves, and have died of their
own hand, of whom let Christian charity hope the
best, seeing that God hideth the horn of his salvation
out of sight.
Therefore David prayeth, Ps. cxix. 8, ' Oh forsake
not me utterly' (the word "1*W "13?, usque valde, as our
English over-long; for the word utterly is somewhat
too full of fear), and the hiding of this power giveth
hope to the distressed, the light will rise in darkness.
Doct. 3. God is armed with instruments of ven
geance to punish sin, pestilence, and burning coals.
The ten plagues of Egypt do prove this, and . the
destruction of Pharaoh and his host in the Red Sea.
And lest the church should presume too far upon his
favour, the story of the passage of the children of
Israel, from the land of Egypt to Canaan, is full of
examples of terror to evil doers, which the apostle
doth urge and press to the Corinthians, and giveth
them warning of the wrath to come. For he saith,
1 Cor. x. 5, first in general terms, that ' with many
of them- God was not well pleased; for they were
overthrown in the wilderness.' And in particular,

ver. 8, he nameth some sharp judgment, ' For forni
cation, there fell in one day twenty-three thousand.'
That was the plague, Num. xxv. 9, and St Paul
speaks within compass, for we read twenty-four thou
sand. Ver. 9, for tempting of God, ' they were destroyed
with serpents ; ' these were the fiery serpents, Num.
xxi. 6. Ver. 10, for murmuring, ' they were destroyed
of the destroyer,' which I understand the plague,
Num. xiv. 37, ' Those men which did bring up the
evil report of the land, died by the plague before the
Lord.' David, describing' the judgments of God in those
days, saith, Ps. cvi. 18, ' A fire was kindled in their
company ; and burnt up the wicked ; ' meaning the
two hundred and fifty that offered incense, who mur
mured against Moses and Aaron, Num. xvi. 81. Thus
you see how the pestilence still walked before him,
and burning coals at his feet. Not only without the
pale, amongst the enemies of his church, but within
the pale, amongst such as were reckoned with the
church. Reason"!. In which course of powerful justice, he
hath still gone forward to put the sons of men in fearj
that they may know they are but men, and that they
may not dare to resist the right hand of the Most High.
For Satan doth still suggest that God is merciful, and
so animates sinners to do evil, by feeding their pre
sumption. Therefore the children of God, who set God always
before their eyes, do not only behold him as he is
togatus, in peace, or as he is rogatus, easily entreated,
but as he is oculatus, to behold, and aculeatus, to sting
sinners. It is the voice of the church, Isa. xxvi. 6, •
' In the way of thy judgments have we waited for
thee ; ' this keepeth children in awe, this shewing of
the rod saves them many a swinging, and for the un
godly of the earth, it filleth them with the terror of
the Lord ; they dare not do all that they would, for
fear of the pestilence that destroyeth at the noonday,
and for fear of stirring these coals at the feet of God,
which can so soon overtake them. So God hath these
judgments at hand, to put men out of hope of impu
nity, which is the greatest flattery to soothe up sin
that is : Ezek. xiii. 10, ' The false prophets seduced -
the people of God, saying, Peace, peace ;' and thereby,
ver. 22, ' they strengthened the hands of the wicked*
that he should not return from his wicked way, by
promising him life.' 267

180

MAEBUEY ON HABAKKUK.

[Chap. Ill

It is said of the magistrates of the earth, that ' they
do not bear the sword in vain;' and can we think that
this supreme Lord of all doth carry these rods of ven
geance so near him, the pestilence before his face, and
these burning coals at his feet, for nothing ?
Reason 2. He nameth these two judgments for all,
because they be of sudden despatch, and of quick exe
cution. The plague we do know how speedy it is in a
work of destruction; three days' pestUence swept away
threescore and ten thousand in David's time.
We cannot forget what desolations it hath made in
this our great city, and what terror it made all the
land over.
Fire is a merciless element, sudden and cruel in
consumption of all combustible matter ; the apostle
chose that resemblance to express God in a fury :
Deus noster ignis consumens, ' Our God is a consuming
fire.' Here is not only the violence of wrath, but the
suddenness also expressed. The last fire that shall de
stroy the world shall come as a thief in the night,
1 Thess. v., as that shower of fire and brimstone feU
upon Sodom.
Use 1. This teacheth the man of earth, who is but
man, to fear when the plague cometh, to consider that
he is but stubble, and therefore not fit to encounter '
this fire ; he is but man, and not fit to meet this de
vouring pestilence ; therefore let him not provoke the
God of this power, let him not stir up these coals, nor
awake judgment, rather let him quench this fire with
the tears of true repentance.
As Christ said to the church of Sardis, Rev. iii. 3,
' Remember how thou hast received and heard, hold
fast and repent ; if thou wilt not watch, I will come to
thee as a thief.'
It is not the way of peace to put away the evil day,
Amos vi. 3 ; rather let us put away the evil, and break
off our sins by repentance, that we may obtain mercy
in the time of need.
He that hath such ready instruments of wrath to
punish sin, is not to be dallied with, he may surprise
us on the bed whereon we study mischief ; he may
meet us at the door when we are going forth to act it,
he may overtake us when we are upon the way, he
may cut us off in the act of sin, and bring us from the
fact to judgment.
And howsoever his mercy hath the name above his
other works, and his patience and longsuffering be the
fruits of his mercy, yet he never had mercy enough to
swallow or consume either his justice or his truth.
268

He hath diverted his plague often, he hath some
times called it in, and long he keepeth it in, for that
he expecteth repentance ; but he hath never turned it
out of his service, but hath it always before him. He
hath also turned his fire another way, that it might
not come near the tabernacles of the righteous ; but
he hath never quenched it, it is always at his feet. If
he moveth, that moveth with him. The rainbow about
his head is the joy of his church; the coals of terror at
his fire,* are the terror of the wicked.
Use 2. We have also our lesson herein, for the
apostle saith, 2 Cor. v. 11, ' Knowing therefore the
terror of the Lord, we persuade men : but we are made
manifest unto God ; and I trust are made manifest
also in your consciences.' We find this danger in sin,
and this severity in judgment ; thereupon we persuade
men to a conscionable course of Hfe, such as may keep
them unspotted of the world.
If we do not acquaint you with the terror of the
Lord, and shew you the pestilence that walketh before .
him, and the burning coals at his feet, God will right
himself upon us ; for as he told his prophet Ezekiel,
chap. iii. 17, 18, so he will deal with us : ' Son of
man, I have made thee a watchman to the house of
Israel : therefore hear the word from my mouth, and
give them warning from me. When I say to the
wicked, Thou shalt surely die ; and thou givest him
not warning, nor speakest to warn the wicked from his
evil way, to save his life ; the same wicked man shall
die in his iniquity ; but his blood will I require at thy
hand.' This excuseth us to you, when we preach the rod
of God, even pestilence and coals of fire, that this is
not our fury and railing, as some call it, but it is the
wrath of the Lord against sin ; and if we temper a
bitter potion for you to drink, it is not poison, but
medicine ; and it is ministered to you, as God himself
saith, to save your lives, that you may not die in your
sins ; it is the therapeutic physic to heal your souls,
it is prophylactic to us, to prevent disease, that we
perish not for your unreproved sins.
The arrows of vengeance are aimed at your sins,
that you may kill sin and^save the sinner alive ; cry
therefore, ' Spare us, good Lord !'
Doct. 4. God is glorious in heaven and in earth for
this, heaven is covered with his glory, and the earth
is full of his praise.
This is the conclusion of David : Ps. viii. 1, ' 0
* Qu. ' of fire at his feet ' ?— Ed.

Vee. 6.]

MAEBUEY ON HABAKKUK.

181

Lord, how excellent is thy name in all the earth, who
hast set thy glory above the heavens.'
What need we any more reason to think this his
due, than these two :
Reason 1. His name only is exceUent, his glory is
above the earth and heaven, Ps. cxlvui. 13. Here
we are sure we cannot overdo in matter of praise and
glory ; the angels and saints do him that service, and
cover the heaven with the praises of God, for his love
shineth to his church, and we pray Sicut in cmlo, as
in heaven. Ver. 14, ' He also exalteth the horn of
his people, the praise of aU his saints.'
Use. Let us not sit out when all join to glorify God ;
let not any of us, like the fleece of Gideon, be dry,
when all the floor is watered with the joys and jubila
tions of the church. David is not content with a bare
praising of the name of God, as they that say alway,
' The Lord be praised,' but he requireth both a song,
canticum novum, ' a new song,' and that ' in the con
gregation of the saints,' Ps. cxlix. 1. He also re
quireth a dance; he requireth also instruments of
music, ver. 3 ; he gives reason.
He would have us delight in the service that we do
to God, therefore he addeth, vers. 4-6, ' The Lord
taketh pleasure in his people : he will beautify the
meek with salvation.. Let the saints be joyful in glory :
let them sing aloud upon their beds : let the high
praises of God be in their mouth.'
This is that which this example requireth, not to be
shallow and slight in the promises* of God, but to
strain'ourselves to the uttermost ; the inward man of
the heart, the voice, the hand playing, the feet danc
ing, till we cover the heaven and fill the earth with
his'glory.

Ver. 6. He stood, and measured the earth : he be
held, and drove in sunder the nations ; and the ever
lasting mountains were scattered, the perpetual hills
did bow : his ways arc everlasting.
2. Here is a commemoration ofthe power and glory
of God, in giving to his Israel the land of Canaan for
their possession.
Divers judgments have made divers constructions
of these words.
Mr Calvin is of opinion that they declare God in
his glorious Lordship over all the world, for as David,
when he should come to be absolute monarch of Judah
* Qu. ' praises ' ?— Ed.

and Israel, said, ' I will rejoice, therefore, and divide
Shechem, and mete out the valley of Succoth,' Sec,
so God is here declared absolute monarch, in this
phrase of measuring of the earth. As David would cast
his shoe over the Philistines, would rejoice, so God is
here declared conqueror of all by dividing in sunder
the nations, &c.
St Augustine turns all into allegory, and applieth it
to Christ.
You remember how before I found that the church
doth comfort their present miseries with remembrance
of God's former mercies, therefore I choose to keep
pace with the story of God's former mercies to his
Israel. And as before he spake of the coming of God
from Teman and Paran, when he appeared glorious to
them in giving the law, so now he comes to another
powerful mercy, that is, when he gave them the pro
mised land ; for then he that went before them all the
way of their journey in their removes now stood still,
as declaring that now they were come to the land of
their rest, as he had promised it.
And there, ' he measured the earth ;' it is ascribed
here to God, that he divided the land amongst the
tribes, because it was done by lot, wherein not chance
but God answered.
This has reference to that story which we read,
Joshua v., for when the people were entered into the
land of Canaan, and were come so far into it as Gil
gal, that the ark of God was settled in Gilgal. Then
God commanded the sacrament of circumcision to be
revived, which in the whole journey between their
coming out of Egypt to this place had been omitted ;
so long was it omitted, because of the journey, that
there entered into Canaan but two of all that came
out of Egypt, who had received the sacrament of cir
cumcision, who were Caleb and Joshua. Now all the
males are circumcised at GUgal, there the children of
Israel kept the passover, and there they began to eat
of the old provision of corn that they found in the
land ; and as soon as they had eaten thereof manna
ceased, and, ver. 13, ' there stood a man over against
him, with his sword drawn in his hand, to whom
Joshua went, and said unto him, Art thou for us, or
for our adversaries ? He said, Nay ; but as a prince
of the host of the Lord am I now come. And Joshua
feU on his face, and did worship.'
Compare that story with this text, and you shall
see that this man that stood before Joshua is he that
stood in my text, and after measured the earth ; and
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[Chap. III.

so Joshua conceived him to be, else he had not wor
shipped him, for Joshua was not to learn that angels
are not to be worshipped.
So this place will not help the church of Rome for
the maintenance of the worship of angels, though
Lyranus say that it was adoratio dulia, quia cognovit
eum esse angelum. The man that stood there was
that Son of man, that Prince of the Lord's armies,
which brought Israel out of the land of Egypt, out of
the house of bondage. And he stood there, for there
was the ark settled, and the sacrament revived, and
they were at home when they began to feed upon the
provision of the promised land ; and next it followeth
that ' he measured the earth.' For, in the next chap
ter, Jericho was taken, chap, viii., Ai is overcome,
and shortly after the land is measured, and by lot
assigned to the tribes. The nations are drove in sun
der, for they took and destroyed Jericho, Ai, and the
five kings that made war against Gibeon ; as David
saith, ' He cast out the nations, and planted them in.'
Then the everlasting mountains were scattered, and
the perpetual hills did tow. These titles and attri
butes of everlasting and perpetual are in true pro
priety of sense only belonging to God.; but this is a
poetical and figurative hymn, and by an hyperbole these
words do signify the mighty power of God, who
stooped these unconquered mountains, fixed and set
tled in their places, to the obedience of his people,
and brought the strength of the land into their sub
jection : declaring that by no strength of their own, they
got the quiet possession of that land, but they re
ceived it of the gift of God, who subdued the impreg
nable strength to their hand, and gave them victory ;
for it followeth, his ways are everlasting ; that is, as
David doth render it; ' He doth whatsoever he will.'
He long before promised Abraham this land, and
though the posterity of Canaan have held the land in
possession for many ages, yet there is no prescription
against God; Nullum tempos occurrit regi, he will go
in the way that the counsel of his wisdom hath long
ago trod out for them.
There is an old curse which lay in the deck and
slept all this while,; ever since Ham, the youngest
son of Noah, discovered his father's nakedness ; for
then Noah awoke and knew what his sons had done to
him ; and he said, Cursed be Canaan, that is, let a
curse fall upon the posterity of Ham. These be the
ways of God, for the issue of Shem drove out Canaan's
-seed, and possessed their land.
270

Here is another argument drawn from the same
head with the former ; for the church doth comfort
herself in present misery, by remembering what God
did for them in giving to them the possession of the
promised land, which is wholly ascribed to God, as
the psalmist : Ps. xliv. 3, ' For they got not ther land
in possession by their own sword, neither did their
own arm save them ; but thy right hand, and thine
arm, and the light of thy countenance, because thou
hadst a favour unto them.
This commemoration of God's settling them in the
promised land serveth to comfort the captivity of Israel ,
in Babylon, because it teacheth them,
1. That their tenure of that land, howsoever inter
rupted by calamities and deportations, is a good
tenure. They hold it by the free gift of God, who is
able to maintain the right of his donation against all.
2. That there is no counsel or strength against the
Lord, for he that can subdue mountains and eternal
hills, and he whose ways are everlasting, is not to be
resisted. From which premises they conclude comfortably
that they shall have their land again, and that their
enemies shall not be able to keep them out of it with
all their strength. For God did not do so great things
for them, to plant them in Canaan, for no long time
his standing there, as if he would say, Now I have
brought them to their rest.
His driving out of the nations to make them room,
his scattering of the mountains, and bowing of the
hills, all 'this was not done that Israel might hold the
land of promise no longer, for the promise was made
to Abraham; and St Matthew saith, chap. i. 17, that
from Abraham to David are fourteen generations,
and from David to the deportation into Babylon, four
teen generations. There were from the promise of
this land to the captivity but twenty-eight generations ;
and the first fourteen generations from Abraham to
David were well spent before the land was possessed-;
and so much God foretold Abraham, and four hundred
years' delay and expectation of the promise, we have-
hereof from the mouth of God to Abraham, before they
should come out of Egypt, Gen. xv. 18 ; and thirty
years were found added to that reckoning before they
had a deliverance, and forty more spent in the wilder
ness, four hundred and seventy years, which will
make up much of the time between the promise and
the possession of this land, that is, four of the gener
ations. Compare this with the promise of this land.

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183

and you shall find it so : Gen. xv. 16, ' But in the
fourth generation they shall come hither again.'
Now, for the term for which they should have this
land, that is set down before : Gen. xiii. 15, ' For all
the land which thou seest, to thee will I give it, and
to thy seed for ever.' Yet we find that for seventy
years they lost the possession of their land, being
carried captive into Babylon ; and our church stories,
and the histories of the heathen writers, old and
modern, do shew that the Jews have lost this land
almost 1600 years, which may seem to frustrate that
deed of gift in respect of the term, and so it doth for
matter of fact ; for matter of right it is unquestionable,
and thereupon some have determined,
1. That that land is by right as yet belonging to
the seed of Abraham, by virtue of that promise.
2. That in the last calling of the Jews, it shall be
restored to them again, and that the commonwealth of
the Jews shall be resettled there before the end of the
world, as it was after the return from the captivity of
Babylon ; so that though there have been interruption
of possession for go many years, there shall be no
impeachment of title, but their right doth run on till
the time appointed for the restoring of them.
Concerning the calling of the Jews, and the restoring
of them to the church, St Paul hath prophesied so
plainly, Rom. xi., as there can be no doubt thereof.
But for the restoring of them to the land of promise,
we have no good ground in holy Scripture.
1. Because they have forfeited their estate therein,
which they held with condition of obedience.: Deut.
iv. 25, ' When thou shalt beget children and children's
children in the land, and shalt have remained long in
the land, and shall corrupt yourselves, and make a
graven image or the likeness of anything, and shall do
evU in the sight of the Lord thy God to provoke him
to anger, I caU heaven and earth to witness against
you this day, that ye shall soon utterly perish from off
the land, whereunto you go over Jordan to possess it ;
ye shall not prolong your days upon it, but shall
utterly be destroyed ; and the Lord shall scatter you
.among the nations.' This is.not without hope, for as
by sin they lost their inheritance there, so by re
pentance it was recoverable : ver. 3, ' When thou art
in tribulation, and all these things are come upon thee
even in the latter days, if thou turn to the Lord thy
God, and be obedient to his voice, he will not forsake
thee nor destroy thee, nor forget the covenant with thy
fathers.'

This proves their tenure conditional ; and their res
titution to this land after their return from captivity
was also upon the same condition of obedience, as
appeareth in the words of Christ, Mat. xxiii. 37-39,
' How often would I have gathered thy children toge
ther, even as an hen gathereth her chickens under her
wings, and ye would not. Behold, the house is left
unto you desolate. For I say unto you, you shall not
see me henceforth till ye shall say, Blessed is he that
cometh in the name of the Lord.'
That place is plain that the habitation of Jerusalem,
that is, domus vestra, and the temple of which our God
said domus mea, now become by abuse domus vestra,
shall be desolate till the second coming of Christ.
2. The prophets do speak plain : Jer. xix. 11,
' Thus saith the Lord of hosts, Even so will I break
this people and this, city, as one breaketh a potter's
vessel, that cannot be made whole again.' My con
clusion therefore is, that
Though the argument drawn from the free gift of
that land to the people, measuring out the same to the
tribes, do serve to comfort their captivity in Babylon
with hope of restitution, yet now in these times, and
ever since the dispersion of the Jews, for the cause of
Christ, this can minister no comfort at all to that
nation, to promise them their land again.
I come to matter of instruction,
1. These words aim not at the general scope of this
section, in which is declared that the remembrance of
God's former mercies is a sweet consolation of present
afflictions. \
Because he. nameth the measuring out of the land
of Canaan to the tribes, the driving in Bunder the
nations, the scattering of the mountains, the bowings
of the hills.
(1.) Docemur, we are taught the best form of thanks
giving is that which maketh particular commemoration
of the mercies of God to his church, or to any member
of it.
(2.) That the matter of thanksgiving is an acknow
ledgment of all benefits as received. from the hand and
free gift of God.
(3.) From the phrase and manner of speech here
used, we are taught that figurative forms of speech
are in use in holy Scripture.
Doct. 1. In thanksgiving, let us be particular in our
commemoration ; we have David's example for it : Ps.
ciii. 2, ' Praise the Lord, 0 my soul, and forget not aU
his benefits.' So he stirreth up himself to remember
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[Chap. III.

them, to remember them all. The two psalms, cv. , cvi. ,
are full examples of this particular thankfulness, and
they are good guides to such as would learn it.
Reason 1. This is necessary, 1, because the more
particularly we recount the favours of God to us, the
more we discern God's love to us ; as in the example
of this people, Moses saith, Deut. iv., that God hath
done much for this people ; never so much for any.
Read from ver. 32 ad finem, 38. And all those favours
grew out of one root, ' Because he loved thy fathers.'
It is the apostle's note, Ecce quantam charitatem,
' Behold, how great love.' Sic Deus dilexit mundum,
' God so loved the world.
Reason 2. Seeing God's temporal favours are not
always bestowed in love, but are made rods to whip
the ungodly; this is a certain rule that these favours
of God are evermore tokens of his love to such as are
thankful for them, and to none else.
Reason 3. They that keep an inventory of their re
ceipts, and are always reckoning and reporting the
bounty of God to them, shall find that their receipts
of favours have been more and greater than their
issues of prayers. For how many great blessings have
we from God that we never prayed for ; so that God
giveth us much more cause of thanksgiving and praise
of his name, than of prayer and supplication.
Reason 4. Thanksgiving is a work of justice : as
David, ' It well becometh the just to be thankful ;'
and again, ' Give to the Lord the glory due to his
name ;' that is, for every particular benefit, particular
praise and thanks.
Reason 5. Thanksgiving doth put us in mind of our
unableness to requite God ; we cannot make him
amends for his favours done to us ; we shall find that
our well-doing extendeth not to him, we must there
fore do good to all propter Dominum, for the Lord.
Reason 6. Thanksgiving doth put us in mind of our
unworthiness ; as Mephiboshfeth to David, 2 Sam. ix. 8,
' What is thy servant, that thou shouldest look upon
such a dead dog as I am ?' Jacob, Non sum dignus,
' I am not worthy.' David himself, ' What is man,
that thou art so mindful of him ?'
Reason 7. If we will forget, God wiU remember us.
As to David, ' I anointed thee king over Israel, I de
livered thee out of the hand of Saul ; I gave thee thy
master's house, and thy master's wives into thy bosom :'
Domus Israel, domus Judah.
Use. Surely we have not well taken out the lesson of
thanksgiving to God, for to shuffle it up with a general
272

God be thanked for all, comes but coldly, and is a poor
rependam for all the benefits bestowed upon us.
St Augustine upon those words of David, and-for-
get not all his benefits, saith, Pro quibus bonis ?
Primo quia es, cum non esses ; sed est et lapis ; deinde
quia vivis ; sed vivit et pecus ; sed fecit te ad similitu
dinem suam ; suum exigit ; retribue ei similitudinem
suam in te.
Look to the common blessings of God in general.
Upon the church in which thou livest ; pay God his-
debt for the good he hath done, before thou find fault
with the defect in it ; recount what he hath done for
the commonwealth in which thou livest ; look home
to thine own family, to thine own person ; recount
thy spiritual graces, thy temporal blessings ; consider
what God hath given thee, what he hath forgiven thee,
the preventions, the subventions of his love; what
spiritual, what temporal evils thou hast either not felt
by his keeping of thee, or escaped by his delivering
of thee ; and to aU, and to each of these say, ' The
Lord be thanked.' It is a small duty that is required
of us, to repeat what God hath done for us.
Doct. 2. ' He stood and measured the earth, he
drove asunder the nations, he scattered the everlast
ing mountains.' Here we are taught to give the whole
glory and praise of all good to God. We know that
Joshua brought this people into the promised land,
that he caused the land to be measured, that he led
them against the inhabitants of God,* and that the
people of God did valiantly ; yet, ' Not unto us, not
unto us, but to thy name give the praise.'
Reason. We need no other reason for this doctrine
than that of St James, ' For every good and perfect
gift cometh from him.'
Thanks are given to creatures as the ministers and
instruments of God, by whom he worketh the good
pleasure of his will, but none hath a proper right to
them but God only. The Lord giveth, the Lord for-
giveth ; in both he useth the ministerial means, for
both he must be thanked.
Use 1. This serveth to inform our understanding
in the truth of this doctrine, because the ignorance
hereof is the mother of unthankfiilness. It is God's
complaint : Isa. i. 3, ' The ox hath known his owner,
the ass his master's crib : but my people do not know,'
&c. It was charged on them in Hosea : chap. ii. 8,
' She did not know that I gave her corn, and wine,'
and oil, and multiplied her silver and gold.'
* Qu. 'the land'?— Ed.

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185

2. This serveth to reprove aU those that ascribe
the benefits which they receive to themselves, like
them in the first chapter of this prophecy, ver. 16,
that did ' sacrifice to their net, and burn incense to
their drag ; because by them their portion is fat, and
their meat plenteous.'
3. This reproveth them that murmur; for seeing
God is the author and giver of all good, we must seek
all from him ; but we must not be our own carvers,
we must learn to abound if the Lord giveth, and to
want if the Lord taketh away.
4. This chideth those that repine at common bless
ings, when they do abate anything of their own par
ticular profits.
Of this God hath given us a fearful example ; for
the last year our portion was fat, and our bread
plenteous, great was the unthankfulness of many to
God for it. Then the landlord complained he could
not have his rent, the tenant that he could not pay it ;
plenty had undone him. Such is the unconscionable
rack of rents generally through the commonwealth,
that plenty is a punishment to many, even a sharp
and smarting rod. And doth not God begin to visit
our land with sudden dearth ; how much of the hope
of the earth doth now He in steep in the drowned
earth, never likely to pay the seed that the earth
borrowed ?
It is time for thee, Lord, to pull thy hand out of
thy bosom, and to whet thy sword, when thy mercies
become burdens to the sons of men.
5. This reproveth aU those that study men, and
tender all their addresses to them, seeing their ad
vancement and estabHshment here on earth by the
purchased love and favour of men, they seek not the
Lord. Did ever age sow precedents so thick for pos
terity, of drooping, decHning, and falling greatness ?
Truly God is the Lord, and his name only is excellent.
If God must have the glory, all that is done for us,
whatsoever is done for us must be done by him, else
it must needs miscarry.
6. This serves to estabUsh the hearts of those who
have obtained any competency for the support of this
life with contentment ; for if God be the giver of my
daily bread, and if his hand do minister to my ne
cessities, he knows best what state of life is fittest for
me, I wUl not aspire higher ; he knows how much wiU
serve me, I will not covet more. This resolution will
give thee much peace, for it casteth aU thy caro upon
God, who wUl never leave thee, nor forsake thee.

7. This also stirreth us up to walk in the obedience
of the laws of God ; for if we consent and obey, we
shall eat the good things of the land. Let us seek
the face of God, and depend upon his providence for
all things ; let us consider the fowls of the air, and
the lilies of the field, and wherein we are better than
they, even in our reasonable service of God, and con
clude that God will not let them want anything that
lead a godly life ; so will he furnish us with matter of
praise, that we may ever be telling of his goodness
from day to day.
Unlawful and indirect means of bettering our estates,
by corrupting of our consciences, do break our bags,
and spring leaks in our ships', that we and our goods
perish ; but the fear of the Lord maketh us rich ; and
what wanteth in the peace of the world, is supplied in
the peace of a good conscience.
Doct. 3. Figurative speeches are in use in holy
Scripture ; this text is full of them, so is this whole
psalm. I will only note these figures, which in this
verse do offer themselves to us, for a taste.
1. It is here said that God stood.
This is spoken after the manner of men ; for when
hearing, and seeing, and smelling, and touching, and
tasting, which are our senses, are attributed to God ;
when our parts of body, our eyes, ears, mouth, hands,
feet, arms, are given to him ; our motions, as sitting,
standing, rising, going, striking, and such like, are
spoken of God, know that these be figurative forms of
speech, wherein the Holy Ghost doth retain our weak
capacities, and under those forms of words doth pre
sent to our understandings the unconceivable opera
tions of the most high God.
And let us take heed that we do not conceive God
in our thoughts like to man in the structure and com
position of the body, as the Anthropomorphites did.
For it is here understood, by the standing of God, that
when he brought the people to the promised land, there
the progress ended ; he stood there where he brought
them to rest.
2. It is here said that he measured the earth ; that
is also a figurative manner of speaking, wherein that
is charged upon him which was done by his direction
and warrant.
3. He beheld and drove in sunder the nations.
God is all eye, and beholdeth aU things ; all ear,
and heareth all things ; all hand, and maketh all
things, and doth whatsoever he will ; all foot, and
standeth in all places. He is here said to behold,
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S

MARBURY ON HABAKKUK.

[Chap. III.

which denoteth his provident care of his work ; and
he is said to drive in sunder the nations, because he
ordained their expulsion ; and he gave commission for
the destruction of them, that he might give their land,
according to his promise, to his own people.
4. Where he calls the mountains everlasting, and the
hills perpetual, this is also a figure ; for these be attri
butes only belonging to God to be everlasting and
perpetual, and it sheweth the stability and settledness
thereof. 5. There is also another figure in the very name of
mountains, for we must not literally understand that
there was any violence offered to the mountains and
hills, but thereby the strength, and process, and settled
estate of those nations that dwelt in the land of Canaan
is signified ; and so the scattering and bowing of these
mountains doth express the dispersion of those nations,
or the bringing of them under the yoke of subjection
to the people of Israel.
6. His ways are everlasting ; this is also figurative,
for by the ways of God are understood here the coun-:
seis and decrees of God, and his executions of his will,
which are no sudden operations, but proceed from
everlasting wisdom.
And this is the wisdom of the reader of holy Scrip
ture, 'to observe what is spoken literally and what
figuratively, else many errors and heresies may arise.
As even in this attribution of the parts, and motions,
and actions of the body of man to God, the Anthropo-
morphites, not understanding the figure, did conceive
God in body like to man.
The heresy of tran substantiation grew out of the
mistake of those words, Hoc est corpus meum, ' this is
my body,' wherein the figure not observed, the Roman
ists do believe a real transmutation of the bread into
the body of Christ ; whereas that is to be understood
only by sacramental representation, as the sacrament
of circumcision is called 'the covenant of God in
the flesh,' and the water of baptism is called ' the
laver of regeneration,' being the sign and seal
thereof. You know that when Christ said to his disciples,
Mat. xvi. 16, ' Beware of the leaven of the Pharisees,'
they understood him not to speak figuratively, and
said, ' It is because we have taken no bread.' So
when he said, ' Destroy this temple,' the Jews under
stood him of the temple at Jerusalem. The scriptures
of both Testaments are full of examples of figurative
speaking. The whole book of the Song of Solomon
274

is a continued figure, and all the poetical part of holy
Scripture abound therewith.
The reasons why the wisdom of God hath thus ex
pressed itself, are :
1. Because herein he "would commend to us the use
of that excellent science of the rhetoric, which teacheth
the use of figures ; for there is no eloquence or oratory
in all the wisdom of the world comparable to the holy
elocution of Scripture, tho majesty whereof is such,
that it convinceth the judgment of man, and maketh
it to yield it to the breath of God.
2. Because this cryptical manner of speaking doth
involve the secrets of God's wisdom in some obscurity,
to stir up and awake our diligence in the search, that
we may be'put to it to study holy Scriptures ; as Christ
saith, 'Eg-wars, search, for easy things do soon cloy
us, and make us idle.
3. Because this difficulty doth put us to our prayers,
to beseech God to open to us the secrets of his wisdom.
4. This makes us fear God, because the secrets of
the Lord are only revealed to them that fear God.
5. This difficulty is so sweetened with the pleasant
mixture of art, as it hath omne punctum in it, for it
mingleth utile dulci.
6. It doth teach us to be spiritual, for the carnal
man cannot perceive the things of God, because they
are spirituaUy discerned ; and the letter killeth, but
the Spirit giveth life. This Spirit he hath left to teach
his church, and to bring all things to our remem
brance. 7. This obscurity doth call upon us to set apart
some time for the study and search of Scriptures, and
we cannot employ our spare hours of leisure better
than in this search ; for here are the treasures of
wisdom 'and knowledge, and these are able to make
the man of God wise to salvation, perfect, then to
thoroughly perfect, to aU good works.
8. He hath distributed his graces in his church
accordingly, and hath ordained some to be teachers of
others, whose whole time is consecrated to the study
of this book of Scripture, that they may be able to
understand this word aright, divide it aright to their
hearers. Herein you have a great advantage, if you consider
the goodness of God to you ; for in one hour you reap
the harvest of our labours in many hours of our read
ings, of our inventions, judgments, search.
These reasons I gather from Clemens Alexandrinus,
St Augustine, and St, Gregory, and some others.

Ver. 6.]

MAEBUEY ON HABAKKUK.

187

Use 1. This teacheth us that the worthy minister
of the word must be no smatterer in those necessary
arts and learning which is helpful to the study of
divinity ; for want whereof many bunglers handle the
word of God too homelily, and instead of giving a con
stant light, do only make a blaze, which yet, like one
of our night- walking fires, devours more admiration
than the full moon that shines aU night long.
Logic and rhetoric are two such necessary and re
quisite parts in a minister, as without which neither
can the method of Scripture, nor the power of the
arguments therein used, nor the clear interpretation of
the words, be given.
Use 2. This teacheth the hearer and reader of the
word to put his strength to it ; not to parrot the words
of Scripture, but to study the sense thereof.
St Origen saith, that as man, so the whole Bible,
doth consist of a body and a soul ; the body is the
letter, the sense is the soul, of Scripture. That is the
spiritual manna that giveth strength to the weak, that
is the true Hght that giveth understanding to the
simple. Use 3. Let not this discourage any zealous Chris
tian from exercising himself in the reading and study
of holy Scripture ; because we do confess that the
figurative forms used therein do often make the Scrip
ture obscure. For we do also affirm, that figures do
sometimes give light to our apprehension, and make
the mind of God better known to us ; as when Christ
saith, * I am the good Shepherd,' as David said, ' The
Lord is my Shepherd ;' this doth make Christ better
known to us in his careful protection of us, and his
watchful keeping, and his plentiful feeding, and safe
folding of us, and in such like.
Now, because the church of Rome hath taken ad
vantage of the obscurity of the Scripture to forbid'
the translation thereof into the vernacle tongues of
nations, and to prohibit lay persons, or any other,
without special leave ; this much I dare affirm, that
holy Scripture are plain and easy in all dogmatical
points, all the articles of faith are plainly set forth,
and the whole doctrine of godly life, and the way to
salvation, is openly declared. So far our church doth
avouch ; yet withal, we must consider that there is a
double plainness of Scripture.
1. Rational and intellectual, which apprehendeth
the true meaning of the words in grammatical con
struction, in logical composition, and in rhetorical
iUustration. Thus all the dogmatical part of divinity

is plain to a natural man, that is capable of these
helps. 2. Spiritual and metaphysical, which is saving
knowledge, and is the work of the Holy Ghost in us,
making us thereby wise to salvation ; this knowledge
is both the daughter and mother of faith, for by faith
we hear the word, else it would not profit us, and by
hearing cometh faith, else it were unfruitful.
Therefore I must indict many of the learned of the
church of Rome of slander, who have given out in
print, that we do hold the whole body of Scripture so
easy, both in the whole, and in every part thereof,
that any unlearned men and women may read and
understand all as they go, and that they need no inter
preter. This no sober man will affirm ; but that the
difficulty is not sueh as should deter us from the study
thereof, rather that it is such as inviteth us thereto,
that we affirm.
Use 4. This serveth us for caution :
1. Though the Scripture be full of figures, let us
not make figures where there are none, and strain
plain and evident texts from their genuine and proper
sense, to foreign and far-fetched mysteries, as the
papist doth often. For when Peter saith, EcCe hic
duo gladii, they understand the double power of Peter,
and so of all popes, as his successors ecclesiastical and
temporal ; so on these words, ' He made two great
lights, the greater to rule the day, the less to rule the
night,' that these two lights are the pope to rule the
day, that is to say, the church ; and the emperor to
rule the night, that is, the lay people. Where note,
that as the] moon borroweth all the light it hath of
* the sun, so must the emperor borrow all his glory
of the pope !
Some of our own brethren have trod awry in this
way, for an article of faith lies bleeding in the unre
solved judgments of many, by this fault of making a
figure where none is. The words of Christ, ' Thou
wilt not leave my soul in hell,' are plain enough ; for
we know that Christ had a soul, we know that there
is an hell, and we hear Christ say, that God would
not leave it there. But Mr Calvin turns this into a
figure, and his words be aU oracles with some that
take their faith upon trust ; his figure is, that descendit
ad inferos diros in anima, cruciatus damnati ac perditi
hominis pertulit, he descended into hell, that is, he
bare in his soul all the torments of the damned. Mr
Perkins refuseth this as the meaning of the article,
for he saith all this is contained in the former, ' he
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suffered, was crucified, dead.' And he findeth another
figure in these words : by soul, he meaneth the body ;
and by hell, he meaneth the grave ; for he thus ren-
dereth it, ' He descended into hell,' that is, he was held
captive in tbe grave, and lay in bondage under death
for three days. Which need not, for the article that
saith, ' he was buried,' containeth that, for then ' God
did not suffer his Holy One to see corruption.'
This turning of articles of faith into figures doth
destroy faith ; therefore without figure the safest way
is to understand the word of the prophets in their
own proper sense and natural signification : by soul,
to understand the living soul of Christ, which by
death was separated for a time from his body ; by hell,
to understand the place of the damned, in which Christ
triumphed victoriously over the devil and his angels,
and brought away the keys thereof, that he might
open it to the reprobate, and shut it again : the elect*
to whom the promise is made, that ' The gates of heU
shall not prevail against them.'
2. Let us also take heed, that where there is a plain
figure, we do not understand that literally, to corrupt
the text ; which was the error of the disciples, to
whom, when Christ had spoken of restoring the king
dom to Israel, they understood it literally, of the tem
poral kingdom of the Jews, which was meant of the
.spiritual kingdom of Christ. So the woman of Samaria
thought Christ had spoken of an elementary water,
and the Capernaites mistook Christ, speaking of the
bread of Hfe. Therefore, let common judgments take
good counsel how they expound Scriptures, lest they
pervert them to their own damnation, for as Augus
tine, Hine nata sunt omnes hmreses, quia scriptura bona
intelliguntur non bene, hence* all heresies grow, &c.

Ver. 7. I saw the tents ofmCushan in affliction : and
the curtains of the land of Midian did tremble.
Here followeth further instance of the majesty and
glory of God, and goodness to his church ; declared,
1. In the power of his fear, which was upon the
nations, when he brought his Israel to Canaan, for
that put them into affliction and trembling.
2. In the wonders that he shewed, in the work : I
saw the tents of Cushan in affliction. Who saw this ?
Not the prophet only, but the church of God, to whom
God hath made himself known by this judgment.
The vision was, that God did cast the fear of his
* Qu. ' against the elect ' ?— Ed.
276

people upon the nations ; he nameth Cushan, or the
people of Ethiopia, bordering upon Egypt and Midian,
which took name of Midian the son of Abraham by
Keturah, Gen. xxv. 2.
The terror of God fell upon many nations, when
God put Israel into the way to the promised land, and
long after ; and these two nations are here by a figure
poetically and rhetorically named, for many nations.
The reason whereof^I conceive to be this :
Cushan, or Ethiopia, took name from Cush the
eldest son of Ham, the youngest son of Noah, Gen.
x. 6, to shew, that though Canaan, the son of Ham,
be only named in Noah's curse, yet the smart thereof
should also light upon Cush also, and he should taste
also of affliction.
Again, herein the extent of this terror is well ex
pressed, that Cushan, or Ethiopia, should be made to
tremble, which was remote from Canaan, for the
whole land of Egypt lay between. Midian lay near to
that land, so that I understand the text thus : that God
cast his fear upon people remote, and near hand, and
shook them with trembling at his mighty power, when
he brought his Israel into the promised land ; and
this was so palpable and manifest, that the church of
God could not but take notice of it.
By tents and curtains,, he' expressed this people dis
mayed, not in their cities and towns and places of
habitation, but in the fields, and amidst their mili
tary preparations, when their tents were pitched, as
it were in readiness to give battle, which is a rhetorical
amplification of the greatness of their terror.
My observation from this place is this :
Doct. The power of God, shewed in the terror ofthe
wicked, doth prove that there is a God, and therefore
no people on earth can be altogether ignorant of the
Godhead. Why should the tents of Cushan be in affliction ?
why should the curtains of Midian tremble, but that
the fear of the Lord is upon them, God daunteth and
dismayeth them ? It was one of God's promises to his
people, Deut. ii. 4, ' Ye are to pass through the coasts
of your brethren the children of Esau, which dwell
in Seir, and they shall be afraid of you.'
This deliverance of Israel from Egypt was a most
memorable act of God's power, and made his name
great in all the earth. It followeth, ver. 7, ' He,' .. e.
Esau, 'knoweth thy walkings through the great wilder
ness : these forty years, the Lord thy God hath been
with thee, thou_hast lacked nothing.' Rahab, that

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189

entertained the spies whom Joshua sent to view the
land of Canaan, saved them from the dangerous pur
suit of the messengers of the king of Jericho, And
she said to them, Joshua ii. 9—11, ' I know the Lord
hath given you the land, and that your terror is fallen
upon us ; and that aU the inhabitants of the land melt
because of it. For we heard how tho Lord dried up
the waters of the Red Sea for you when ye came out
of Egypt, and what you did to the two kings of the
Amorites on the other side Jordan, Sihon and Og,
whom ye destroyed utterly. And as soon as we heard
these things, our hearts did melt, neither did there
remain any more courage in any man because of you,
for the Lord your God, he is God above in heaven,
and in earth beneath.'
And this is the right way to make God known tojihe
wicked and ungodly of the earth.
From thence came that prayer of David, Ps. ix. 20,
' Put them in fear, 0 Lord, that they may know them
selves to be but men.' The fear of God will smite
them with such terror, that they shall not have heart
to stir against him. So it is said that God is known
by executing his judgments.
Reason. For as the apostle saith, Rom. ii. 5, ' The
very natural man hath the work of the law written in
his heart.7 The law written in the heart of every man
is a general principle both of truth in the understand
ing, which affirmeth a divine nature, and of awe in the
affections, to make him feared. And this law is not
idle, but it worketh ; for there is Igyov rbv v6p,ov, the
work of the law. And this is the true cause why
there is ho peace at aU to the wicked man, because
he hath the law of nature working within him, which
is against him ; and he hath not the law of grace to
lay the storms which the law of nature raiseth. From
hence it cometh that the wicked flieth when no man
pursueth, as Solomon saith, and he feareth where no
fear is; and Tully could say that all the poetical
fictions of the Furies, which disquieted men so much,
were but the pinchings and convulsions of men's guilty
consciences, who, when they had done evil, knew that
they had broken the law written in their hearts, and
then feared the power which they saw above them,
armed with vengeance against evil doers.
Use. St Paul teacheth us the use of this point:
Rom. xxxi. 3, ' Wilt thou then not be afraid of the
power ? do that which is good, and thou shalt have
praise of the same.' Where doing that which is good
hath a double reward, for it quieteth fear, and it

crowneth us with praise. Methinks that this con
sideration of the reward should stir us up to say,
John vi. 28, 29, ' What shall we do that we may work
the works of God ? ' Then Christ tells us, ' This is
the work of God, that ye believe on him whom he hath
sent.' Faith in Christ taketh away the terror of the Lord;
as the apostle saith, ' we knowing the terror ofthe Lord,
do persuade men.' And what is the thing to which the
apostles do persuade, but to reconciliation with God
through Christ ; so that when we preach faith to you,
we preach peace ; even as the apostle saith, peace to
them that are near, and peace to them that are far off;
and the God of peace sendeth his Son, the peace of his
church with the gospel of peace.
Doct. 2. We are taught here that the welfare of the
church is the grief and vexation of her enemies. Cushan
and Midian are afflicted, and in a cold fit, when they
hear what God doth for Israel. So did the Egyptians
repine at the prosperity of Israel in Egypt ; they said,
Exod. i. 10, ' Behold, the children of Israel are more
and mightier than we : come, let us deal wisely with
them, lest they multiply,' &c.
You see what the world thinks of their plots against
the church of God; they think they do wisely when
they vex the church ; this is that wisdom which the
apostle doth call carnal, sensual, and devilish. And
these be the wise men of which it is said, Ubi sapiens?
' where is the wise man ? ' and God hath made the
wisdom of the world fooHshness.
Reason 1. The reason of this opposition is given by
our Saviour : ' The world hateth you, because you
are not of the world, and I have chosen you out of
the world.' And for this they weep at the joy of the
church, they joy at their weeping ; the prophet's
complaint, Isa. Ux. 15, ' Truth faileth, and he that
departeth from evU maketh himself a prey.' So
David, Ps. xxxviii. 19, 20, ' But mine enemies they are
lively, they are strong, and they that hate me wrong
fully are multiplied. They also that render evil for
good are mine adversaries, because I follow the thing
that good is.'
They began betimes, for Cain slew his brother ; ' and
wherefore slew he him ? because his own wbrks were
evil, and his brother's righteous,' 1 John iii. 12.
Ratio rationis. I can easily bring you to the head of
these bitter waters. So soon as Adam had fallen from
grace, when God kept his first assize upon earth, and
convented and arraigned the transgressors, the man,
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[Chap. III.

the woman, and the serpent, he revealed his eternal
counsel of election and reprobation, and put a differ
ence between seed and seed, the seed of the woman
and the seed of the serpent. Which is not only to be
understood of the unreconcilable enmity that is between
Christ and the devil ; for Christ was the seed of the
woman, quia solus ita semen mulieris, ut non etiam viri
semen sit ; but he meant therein that enmity which
should be betwixt the elect (who are the seed of the
woman by natural generation, and the holy seed by
spiritual regeneration, so called semen sanctum) and
the seed of the serpent. For Christ called the wicked
genemeta viperarum, ' generation of vipers ;' and to
such he saith, John viii. 44, Vos estis ex patre vestro
diabolo, ' You are of your father the devil.' For this
Rupertus saith that the Bible is called the book of the
battles of the Lord, Num. xxi. 14 ; because it contain
eth the story of the wars between these two, the church
and the world.
From this enmity which God put between the church
and the world, ariseth this hatred and opposition, so
that the prosperity of the wicked is David's grief, the
miseries of David be the world's joy. The joy of the
church is the affliction of the world.
God left the devil in his fall, and took him not up
again, thereby forsaking him. He put enmity into
him ; and he, for the hatred that he beareth to God,
hath ever since persecuted him in his church, because
his malice cannot extend to hurt him. And herein he is
the more cruel, because he knows his time is but short.
Reason 2. Satan is but God's instrument in the
afflicting of the church ; so it is said to the angel
of the church of Smyrna, Rev. ii. 10, ' Behold, the
devil shall cast some of you into prison, that ye may
be tried; and ye shall have tribulation ten days.'
He ' goes about like a roaring lion, seeking whom he
may devour.' If he be kept from devouring, he biteth
and rendeth, and doth whaif hurt he can, for he is a
murderer; but if God shew the light of his countenance
to them whom he pursueth, he is sick of that mercy,
and so are all the tents of Cushan. The whole brood
of vipers have this venom from the old serpent, to be
afflicted at the prosperity of the church.
For instance, I will prevent the time. David saith,
' One day teUeth another, and one night certifieth an
other.' To-morrow's memorial teacheth this day. This
was the vigil of that popish holiday which the same
papists here at home, and many beyond the seas, hoped
, to have made festival to aU posterity. The children
278

of darkness had provided to put out our light, to quench
the light of our Israel. It was an affliction to the
papists to behold religion and peace settled under the
government of a learned king, who knew what he be
lieved, and why, and who had discovered himself an
enemy to their antichristian and heretical synagogue.
They saw a fair issue ready for timely succession, so
graciously seasoned with the salt of heavenly wisdom
from the first of their capacity and apprehension, that
there remained no hope for their politic religion to find
footing in these churches. The flourishing state of
church and commonwealth was such an affliction to
them, that some zealots of their religion, the sons of
thunder, could no longer contain themselves, but their
study was how to put their grief upon us, and to transfer
our joy upon themselves. They shewed us the way
of their rejoicing ; their mercies were cruel ; nothing
could remove their grief at our welfare but the destruc
tion of the head and body, root and tree, and all in a
day. And they that would have destroyed us thought,
and the Jesuits and priests of the Roman faith taught
them to believe, that they should do God good service.
We see the mercies of that religion so clearly in this
horrible treason, that all that know and serve the God
of peace have just cause to esteem papists disloyal
subjects, secret enemies to the state, bloody perse
cutors of the gospel of peace.
Our stories are full of their malice, rackings, im
prisonments, starvings, burnings, hangings, and many
exquisite torments executed upon innocent and holy
martyrs. But when we remember the powder treason,
that calleth all the tormentors of the church before
them merciful, the devil did never roar so loud
before, the bulls of Rome never bellowed such terror
to the church as in that damnable and desperate
attempt. The provocation was their affliction at our
prosperity, and grief at our welfare. Again this venom
of the generation of vipers boiled over, and they that
bore evil will to our Sion said one to another, Catesby
to his confederates, ' I have bethought me of a way at
one instant to deliver us from all our bonds, and,
without any foreign help, to replant the catholic reU
gion, which is to blow up the parliament house with
gunpowder ; for in that place have they done us all
the mischief, and, perchance, God hath designed that
place for their punishment ; for this striketh at the
root, and will breed a confusion fit to beget new altera
tions.' What alterations would be here meant but
those that Job felt, that our land and church might

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191

complain, ' Thou hast turned my harp into mourning,
and my organs into the voice of them that weep.'
How did they swallow up the joy of this change in
hopeful expectation of success ; but the children came
to the birth, and there was no strength to bring forth.
Their own fear came upon them, for it was Catesby's
own V envoy to his revealed treason. ~ But, saith he, If
this take not effect (as most of this nature miscarry),
the scandal will be so great to the catholic religion, as
not only our enemies, but our friends will, with good
reason, condemn us. Thus did their minds misgive,
and bodements of evU did secretly call upon them to
fly from the anger to come.
This diverted them a while from this execution, and
put them into a new project. Thomas Winter was
sent (as his confession under his own hand reporteth)*to
inform the constable of Spain, then coming in embassy
from the king of Spain to our sovereign, of the state of
the catholics in England, and to entreat his mediation
to solicit our king for the revocation of some penal
laws, and the admittance of the English catholics into
the rank of his other subjects. Winter met with him
at Bergen, near Dunkirk, and by the means of Owen,
an apostate traitor, he had access to him, moved him
in his suit, and had a fair promise from him to do all
good offices in that errand. But Owen discouraged
that hope, saying that he believed nothing less, and
that they sought only their own ends, meaning the
state of Spain, holding small account of catholics.
Owen animated the treason, and promised to send
Fawkes over to help to set it forward. From thence
Winter went to another of our fugitives, Sir William
Stanley, to Ostend, where he asked his opinion whether,
if the catholics of England should do anything in Eng
land to help themselves, the archduke would second
them ? He answered, No ; for all those parts desired
peace with England. After all these despairs, they
had no remedy to cure their disease of envy at the
gracious peace of this state, but their powder plot, in
which none but professed papists within the land had
any hand. None that we can discover but priests and
Jesuits, here or abroad, did blow the fire. No foreign
prince hath the dishonourable name of privacy with
it, or abetment of it ; only the church of Rome lent her
help to this nefarious treason, for there was here,
1. The seal of catholic confession.
2. The bond of a catholic oath.
3. The vow by a catholic sacrament.
4. The indiction of catholic prayers, to be used for

the prosperous success of the catholic cause in Eng
land, But I may be short in the catastrophe of this whole
danger, as God was sudden in his exceeding great
mercies to us. ' The nets were broken, and we escaped
as a whole nest of birds from the hands of the, fowler.'
Never was there day wherein God did so great things
for this land as on that day ; never did the sun shine in
more perfect strength upon this church than on that
day, which God crowned with our deliverance.
1. It was and is a good use of this mercy to fill our
mouths with laughter and our tongues with joy ; but
that must not be all.
2. We must tell the people what things he hath
done ; and once a-year, at least, we must say, ' This
is the day that the Lord hath made,' exultemus et
latemur, and his praise must be in our mouths ; we
must give unto the Lord the glory due to his name;
and praise him according to his excellent greatness.
3. But that is not all. We must, being delivered
from the hands of our enemies, serve him in holiness
and righteousness before him all the days of our life,
and remember that if we do wickedly, we shall perish,
we and our king.
4. But that is not all. We must pray also for the
peace of our Jerusalem, for we shall prosper if we love
it. For our brethren and companions' sake in the
common faith, we must wish it now prosperity ;"_for
the house of God's sake, we must seek to do it good.
5. But this is not all. We must cast out the bond
woman and her son, that is, the superstition of the
bloody church of Rome. I may safely persuade thus
far every one of us out of his own heart, and thus far
we may go without ourselves to let our light shine
before men, that in our light they may see light. The
minister may go further, for he hath the warrant of a
lawful calling to reprove the works of darkness openly;
and to convince heresies, and to warn men to take
heed of the leaven of the scribes and pharisees. The
magistrate may go further, to execute the just laws of
our land upon such, and let him see to it that he bear
not the sword of -God in vain. The sovereign de
fender of the faith amongst us beareth that high title;
which is proper to all godly kings, to this end account
able to none but God for his vicegerency herein.

Ver. 8. Was the Lord displeased against the rivers f
was thine anger against the rivers? was thy wrath
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[Chap. III.

against the sea, that thou didst ride upon thy horses,
or thy chariot of salvation f
Now he proceedeth to commemorate the wonderful
things that declared God a friend to his people, in their
safe conduct to the land of promise.
1. The power of God shewed in the waters : 1. He
made a passage for his Israel through the Red Sea, as
on dry land, to bring them out of Egypt.
2. He made a passage through Jordan, the river
turned back, and gave them way to pass over into the
land of promise.
The words of my text are easy.
Doth any man conceive that God did take any spleen
at the river of Jordan, that he drove it back ; or that
he was angry with the sea, that he made dry land to
appear ? Surely God was not moved thereto from any
fury against the creatures, which keep their course
according to his appointments.
And he saith, that God did ride upon his horses,
poetically and figuratively expressing God in state,
' riding on,' as the psalmist saith, ' prosperously.'
And he calleth the protection of God ' the chariots of
salvation,' because God took them up to him to pre
serve them.
And this is well expounded in the next words, in a
new figure.

Ver. 9. Thy bow was made quite naked, according
to the oaths of the tribes, even thy word. Selah. Thou
didst cleave the earth with rivers.
For here by the bow of God is meant the armour
wherewith God is furnished for the defence of his
church. This bow is therefore said to be made quite
naked, because then God declared that all the won
ders which he did in the division of the waters of the
Red Sea, and of Jordan, were wrought for the preser
vation of his church.
This bow he always had, that is, this strength for
his church, but then he made it so naked, that the
Egyptians cried, Let us fly from Israel ; and the tents
of Cushan were afflicted, and the curtains of Midian
trembled to see this bow of the Lord.
Abraham saw this bow, but in the case, for it was
under promise. The patriarchs saw it somewhat
nearer hand, but yet not uncased. In the deliverance
from Egypt, it began to be drawn out ; in the posses
sion of the land of Canaan, it was made quite naked,
and this was done ' according to the oaths of the
280

tribes, even thy word ;' that is, aU this was done that
thou mightest make good thy word, whereby thou
hadst sworn to give this land to the tribes. The oath
of God was sworn to Abraham, as Zacharias remem-
bereth it : Luke i. 72, 73, ' To perform tiw mercy
promised to our fathers, and to remember his holy
covenant. The oath which he sware to our father
Abraham.' Selah is a rest for meditation, for admiration ; it is
a confession of the goodness of God.
Thou didst cleave the earth with rivers. This was
another of God's water-works.
TremelUus and Junius read thus : fiumina diffidisti
terra ; and so it is no more but what before he said,
more plainly expressed, that he clave the waters tb
make way for passage.
And to omit the various opinions of men concerning
this wonderful work of God, I think it hath special
reference to that story, where the people of Israel upon
the way almost perishing with thirst, Num. xx. 11, and
therefore murmuring, Moses struck the rock, which
by the commandment he should only have spoken to,
and the waters gushed out, and cut themselves a
channel, which here is called cleaving of the earth
with rivers.
Here was a double miracle : one in giving the water
out of the rock, whence formerly none have issued ;
another in the continuance of this full stream, running
along the way of their journey in the wilderness, to
supply them. So the psalmist saith, Ps. lxxviii. 16,
' He brought streams also out of the rock, and caused
waters to run down like rivers.'
These words do contain three parts:
1. The wonders which God shewed in the waters.
2. The motive that induced him.
3. The argument drawn from hence.
1. The wonders here mentioned -are three.
1. He nameth the last as freshest in memory, the
division of the waters of Jordan, to give way to the
passage of Israel into the promised land.
2. He nameth the first, the cutting of a passage
through the Red Sea, to bring Israel out of Egypt.
3. He nameth the miracle of giving his people
water out of the rock, and leading the stream along
with the host.
2. The motive that induced him. 1. Affirmative;
2. Negative.
Affirm. 1. There was internus motor, the inward
motive, his love to Israel, and his care to preserve

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193

them, which is expressed in his riding on the chariots
of salvation.
2. There was externum motivum, the outward mo
tive, and that was the oaths of the tribes, even his
word which he had put to Abraham for that land.
Neg. 2. Non iratus, I am not angry.
3. The argument drawn from hence.
God hath shewed himself marvellous to Israel : in
exitu, in their going forth, then he divided the sea
for them ; in via, in their way, then he made rivers
to run in dry places after them ; in introitu, in their
entrance, then he divided Jordan for them.
Therefore we may trust in him, and commit our
selves to his care ; he will never leave us, nor for
sake us.
1. Ofthe wonders shewed in the waters, and therein,
(1.) Of the division of Jordan.
This was a great wonder : the story of it is recorded
so ; for the day before it was done, Joshua said to the
people, Josh. Ui. 5, ' Sanctify yourselves : for to-mor
row the Lord will do wonders among you.' Yea, God
himself said to Joshua, ver. 7, ' This day will I mag
nify thee in the sight of all Israel, that they may know
that, as I was with Moses, so will I be] with thee.'
The wonder is set down thus : ver. 15, 16, ' No sooner
did the feet of the priests which bare the ark, dip in
the brim of the water, but the waters that came down
from above stood, and rose up upon an heap very far
from the city Adam, that is beside Zaretan : and
those that came down from the sea ofthe plain, even the
salt sea, faUed, and were cut off; and the people passed
over right against Jericho.' This was so great a won
der, that we read, Joshua v. 1, ' When all the kings^of
the Amorites, which were on the side of Jordan west
ward, and all the kings of the Canaanites which were
by the sea, heard that the Lord had dried .up the wa
ters of Jordan from before the children of Israel, until
we were passed over, that their hearts melted ; neither
was there spirit in them any more, because of the chil
dren of Israel.' And the psalmist doth celebrate the
praises of God for the same, with poetical strains of
divine rapture. He putteth both together, as this our
psalmist doth, both that ofthe Red Sea and this of Jor
dan : Ps. cxiv. 1-3, ' The sea saw that and fled' (.. _.
it saw that when Israel came out of Egypt, Judah was
his sanctuary, and Israel his dominion). ' Jordan
was driven back. What ailed thee', 0 sea, that
thou fleddest ? thou Jordan, that thou wast turned
back ?'

The things most remarkable in that wonderful work
of God were these :
1. That the waters of so great a river as Jordan
should recoil towards their head ; for water, being a
ponderous body, doth naturally fall downward, and
seeketh still the lower place ; but God did make a wall
of water to stop the decourse of the stream, which was
a work against nature ; for the other part of the stream
ran on, and left the land dry.
2. The second wonder was the means that God used
to accomplish this great work ; for the priests that
bear the ark must set the first foot into the river ; for
God said, Joshua iii. 13, ' As soon as the soles of
the feet of the priests that bear the ark of the Lord,
the Lord of all the earth, shall rest in the waters of
Jordan, the waters of Jordan shall be cut off,' See.
Here was the ark, the sacrament visible of God's
invisible presence, and the priests of the Lord bearing
it ; they had the warrant of God's word to attempt
this passage, and they did not so much as wet their
feet in that river. No sooner did the soles of their
feet touch the waters, but they fled from the Lord, not
from the priests, yet from the priests as the Lord's
instruments ; not that any virtue or efficacy was in
the feet of the priests, the virtue was in the sacra
ment of God's presence, the ark which they carried
upon their shoulders ; neither was the virtue of that
wonder in the sacrament efficiently and primarily, but
mediately and instrumentally. It was the work of
the Lord of all the earth, whose sacrament was the
ark, whose servants the priests.
3. A third wonder was the faith of the priests that
did bear the ark, who could believe a thing in nature
so impossible, in reason so improbable, that they durst
attempt it both in regard of 'thejr own persons, but
especially of the ark of God which they did bear.
Moses wanted faith in a less matter ; when God bade
him only speak to the rock, he smote it twice : once
in vain, to punish his unbelief ; once with success, to
fulfil God's promise. Yet the priests believed faith
fully and obeyed willingly, and did not debate the
matter anxiously, or go on timorously.
4. A fourth wonder was in the time, for it was ' in
the time of the harvest, when Jordan overfloweth all
the banks,' Joshua iii. 15, when there was a great
deal more river than channel ; and the more water the
more wonder.
5. We may add hereto a fifth, that when all the
people were passed over, Joshua did command twelve
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men, out of every tribe a man, to return back again
into the midst of the channel, Joshua iv. 5 ; and they
were not priests but laymen, and they were not to
follow the ark, but to go before it, and from thence
they must every man bring upon his shoulder a stone ;
and those were set up in Gilgal for a monument of
this passage, for the memorial thereof to their children.
6.- The last wonder was, that when the twelve men
returned from the midst of the channel of Jordan to
the land which was for them to dwell in, the priests
following them with the ark of God, the soles of their
feet were no sooner Hfted upon the dry land, but, Josh.
iv. 18, ' the waters of Jordan returned to their place,
and flowed over all his banks, as they did before.'
But he names rivers in my text ; so further, this
mention of the rivers is yet referred to a former story,
wherein God declared his power in the rivers of the
Egyptians, and that not improperly, because then the
people were in the house of bondage, and the first
plague which God put upon the Egyptians was this :
Exod. vii. 20, 'All the waters were turned into
blood ; the fish died, and the waters stank.'
It may also renew the memory of two more pas
sages over Jordan : one of Elijah, 2 Kings ii. 8, who
' took his mantle, and wrapped it together, and smote
the waters ; and they were divided hither and thither,
so that they two went over on dry land ;' another of
Elisha, ver. 14, who ' took up the mantle of Elijah,
and stood by the river of Jordan, and said, Where is
the Lord God of Elijah ? and smote the water, and
it parted hither and thither ; and Elisha passed over.'
(2.) In the next place, he remembereth the sea,
meaning the Red Sea, and God's riding through it,
and conducting his Israel through the midst of it.
The story of it is recorded by Moses, Exod. xiv. 16.
And there are many wonders in it.
1. The danger that Israel was in : the Egyptians
behind them, with power and fury to destroy them ;
the sea before them, to swallow them. God opened
them a passage through the sea to save them from the
overtaking of their enemies, and to lead them to the
next shore, a wonderful help in extremity of danger.
2. Another wonder, that God rather used Moses
and his rod than his own word in the parting of the
waters of the sea, Exod. xiv. 16. For using the minis
try and service of men in his great and extraordinary
operations, he doth honour to men therein. As he
said to Joshua, chap. iii. 7, ' This day will I begin to
magnify thee in the sight of all Israel, that they may
282

know that as I was with Moses, so I will be with thee.'
So the psalmist saith, Ps. lxxvii. 20, ' Thou leadest
thy people like sheep by the hand of Moses and
Aaron. It is well observed of Master Calvin, Mini-
stros simul commendat, quibus tarn honorificum munus
Deus injunxit.
So in the gospel, Christ hath honoured his ministers,
to whom he hath committed the office of the ministry
of reconciliation ; teaching by them, baptizing by them,
binding and loosening by them ; for though he do all
these things himself, as he saith, sine me nihil potestis
facere, ' without me you can do nothing,' yet he will
do nothing ordinarily in these things without us, be
cause this is his ordinance and the established con
stitution in his church.
3. As he used the ministry of Moses in this great
work of dividing the sea, Exod. xiv. 21, so did he also
use the service of an east wind all the night to drive
back the waters, that dry land might appear. This
abated nothing of the honour of God, that he used the
service of his creatures ; neither can this separation
of the waters be therefore ascribed to some natural
causes, seeing this wind was miraculously sent of
God to this purpose. -
Some enemies of God have slandered this miracle,
and said that the passage of Israel was but an ad
vantage taken of an extraordinary neap tide ; which
turns the truth into a lie, for it is here added that the
waters were a wall on both sides of them. The
work itself of dividing the sea, that was the greatest.
What is the rod of Moses, or the force of an east wind,
to part the waters in two, and to cut out a lane of dry
land in the midst of the sea for such an army to pass
through on foot ; to make the waters, a fluent and
liquid element, to stand on both sides as a wall and
fence to their passage !
Yet I must tell you that many learned have believed
and written that the waters of the sea were divided in
twelve places, and twelve lanes cut out for the twelve
tribes to pass over, every of the tribes apart, and by
himself. And this was the tradition of the Hebrews,
as St Origen * upon this place affirmeth. ¦
Audivi a majoribus traditum quod in ista digressions
maris, singulis quibusque tribubus filiorum Isr. singula
aqua-rum divisiones facta sint, et propria unicuique tri-
bui in mari aperta sit via. And for proof, he allegeth
the words ofthe psalm: Ps. cxxxvi. 13, 'He divided
the Red Sea into parts ;' it is rendered ' in divisions,'
* Hom. v. in Exod.

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implying more than one division. I say with St
Origen, Hac d majoribus observata in Scripturis divinis
religiosum credidi non tacere.
But though this do much advance the glory of God's
power, yet because it is not recorded in this story of
the - passage, we need not admit it ; and against it I
find that the place alleged will not carry it through.
For the same word which is used to express the
division of the waters in this story is used by Moses
in the story of Abraham, Gen. xv. 9, 10, who, by the
commandment of God, took a young heifer, a she-goat,
a ram, a turtle dove, and a young pigeon, and divided
them in the midst, and laid each piece one against
another. Here was a division made, but into two
parts only, yet it is said after that, ' Behold, a smok
ing furnace and a lamp of fire passed between those
pieces.' The word is the same, QHtJn, yet the division
was but into two ; no doubt that story would not have
concealed so great an addition to the wonder, so much
serving to set forth the glory of God.
The Lord sufficiently shewed his church that all
things serve him, and they had as good cause as those
in the Gospel to have said, ' Who is this, that both
winds and sea obey him ?'
5. Another wonder was the hand of God drawing
the Egyptians, Pharaoh, and his host after Israel into
the sea ; for God hath taken it upon himself that this
was his own doing : Exod. xiv. 17, 18, ' And I, be
hold, I wiU harden the hearts of the Egyptians, and
they shall foUow them : and I will get me honour
upon Pharaoh, and upon all his host, upon his cha
riots, and upon his horsemen. And the Egyptians
shall know that I am the Lord.' They, no doubt,
had their own ends in this, for, as St James saith,
chap. i. 14, ' every man is tempted when he is drawn
of his own lust, and is enticed.'
They had their own motives to draw them into this
mischief :
1. Their desire to recover the Israelites to their ser
vice, whom they held so long vassals to them.
2. They had also a desire to recover from them the
wealth of Egypt, which they had improvidently parted
with to the Israelites.
3. Their desire of revenge, to punish this flight and
this robbery of the Egyptians.
4. Their error, who thought they might pass as
safely after Israel as Israel went before, as Josephus
speaks for them.
/' These motives grew within themselves, and they

were their own lusts ; but God gave them over to
these lusts and desires, of purpose to punish their
cruelty to his people, and to make his name glorious
in the deliverance of his church, and in the conquest
of the enemies thereof. It is revenge enough in God
upon man to leave him to his own ways, for they lead
him to destruction.
Some heathen writers have charged all this wonder
of the escape of Israel, and of the passage through the
sea upon Moses, who by art magic they say did all
this. But could he by that art work upon the affec
tions and wills of king Pharaoh and all his people, to
force them after Israel into the Red Sea ? The most
that we read of Moses concerning any art in natural
philosophy is, that Moses was brought up in all the
wisdom of the Egyptians, and no man thinketh that
he got all their wisdom from them : how, then, did
not the wisdom of the Egyptians at time serve the
Egyptians themselves when this was done ?
6. Another memorable miracle of this passage was,
that before all Israel had recovered the further shore,
the same passage was safe to Israel, and pernicious
and fatal to the Egyptians ; which appeared,
(1.) Because God did not let the waters come toge
ther to hinder the Egyptians' pursuit, but kept them
divided till they were^all within the verge of the sea ;
for this God could have done, as it after followeth.
(2.) That to hinder their journey of pursuit, God
turned the pillar of cloud behind Israel, between them
and the Egyptians, so that Israel led the way by
a clear light, the Egyptians followed them in the
dark. (3.) That their chariot wheels were smitten off in
the night, so that they drove uneasily.
(4.) That the waters came together upon their con
sultation to return, and drowned them all, before all
the children of Israel had recovered the further shore.
7. The last memorable wonder was the casting up
of the bodies of the Egyptians upon the further shore
which Israel had recovered, and whereon they pitched,
to make good the word of Moses, ' You shall see them
no more,' that is, living, to terrify you. Thus Israel
saw what God had done for them, and their eye had
its desire against their enemies.
All these be things worth remembering.
3. He addeth another wonderful mercy in ' cleaving
the earth with rivers,' which hath reference, as you
have heard, to Num. xx. 11, in which, 1, it is won
derful that God, hearing the murmur of his people for
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[Chap. III.

want of water, had not punished their sin with present
death, but did choose rather to give them their hearts'
desire, and to satisfy them with water.
2. That he made the rock to yield them water,
which did not naturally, but by virtue of his word.
3. That it should have been done so easily as by
a word of Moses ; that it was done so easily as by
twice smiting.
4. That those waters did follow the host to relieve
it all the way of their journey, till they had other
supply, as also the manna did till they came to come
in Canaan ; so these waters ran into no' sea.
5. That these rivers dried up after Israel, and no
show of any river ever since, where these waters ran
in dry places, to shew who ordained that stream, and
for whom.
Though God hath had his praise for all the things
before, yet they desire canticum novum, a new song,
and here it is work for the rector chori.
2. The motive that induced God to do all this for
his people expressed in two things, internus motor :
(1.) His desire of the preservation of his Israel,
' for he did ride upon his horses and chariots of sal
vation.' Pharaoh followed Israel into the Red Sea
on horses and in chariots ; these were the horses and
chariots of destruction : God took off their wheels, and
they failed in their speed. But God went forth with
salvation ; Israel could not but see in all these won
derful works of God that God was for them.
1. In their setting forth, to bring them out of the
house of bondage, even through the sea.
2. In the way of their journey, to quench their thirst
in the dry and unwatered wilderness.
3. At their journey's end, to open them a passage
into the promised land through Jordan.
Israel is a type of the catholic church of God on
earth, and their passage from Egypt to Canaan is a
type of our passage from the womb to heaven ; and
God is the same : his church is as dear to him as ever
it was, and he hath taken upon him the care of it.
He is called by Job ' the preserver of men,' espe
cially of his elect.
Here are only mentioned three of the most eminent
wonders of God ; there were many more which David
repeated, Ps. cv. and cvi. All these were the effects
of the free favour of God to his people, whereby he
got the name of a Saviour, Ps. cvi. 21. And the
psalmist prayeth, ver. 4, ' Remember me, 0 Lord,
with the favour that thou bearest to thy people, 0
284

visit me with thy salvation.' This was a singular
favour, for he saith also, Non fecit taliter, he did not
so to any nation. Ver. 5, ' That I may see the good
of thy chosen, that I may rejoice in the gladness of
thy nation, that I may glory with thine inheritance ;'
for this favour of God to his church is a special grace
above his universal protection. This it is that the
spouse of Christ doth pray for, Cant. viii. 6, ' Set me
as a seal on thy heart, and as a signet upon thine
arm.' That wish of the church then was thus, and is
now, an article of faith ; that was then prayer, and
now is our creed.
But much more evidently hath this eternal love of
God to his church in Christ Jesus shewed itself, since
Christ our Saviour was made manifest in the flesh,
and much more hath it extended and dilated itself,
since he was believed on of the Gentiles, and preached
to the world. For when God once had fitted him
with a body, and therewith had given him a heart
like ours, and such an arm as we have, and such
hands, it hath been more discerned how we were set
as a seal upon that heart, how we are worn upon that
arm, how we are engraven in the palms of those
hands ; for that heart was pierced with a spear, those .
hands were nailed to the cross, and these be the
stamps and characters of his love to us.
And as the affection of love is noted to be most
vehement in a woman, as David doth imply when he
bewailed Jonathan's death, 2 Sam. i. 26, ' Thy love
to me was wonderful, passing the love of women,' so
our Saviour, to take upon him this affection in the
dearest tenderness, and most intense measure and
degree, is said to be made of a woman, and she a
virgin, Gal. iv. 4. And that sin might not corrupt
this affection or harden the heart, he was concajved
by the Holy Ghost.
The church doth well to remember this interest that
God gave them in this land, for thereout suck they
no small advantage. This calls God the God of Israel,
and it calls Israel God's peculiar people. This doth
spread the wings of this hen over all her chickens, and
gathereth them together under the same ; it makes
them room in the bosom of God.
2. Another motive was the oaths of the tribes, even
God's, word, that is, the covenant of God made with
Abraham and his seed ; for so the psalmist doth ex
press it : Ps. cv. 8-10, ' He hath remembered his
covenant for ever, the word that he commanded to a
thousand generations : which covenant he made with

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Abraham, and his oath unto Isaac ; and confirmed the
same unto Jacob for a law, and to Israel for an ever
lasting covenant.' And after having briefly surveyed
the story of Israel's deliverance and passage, having
recapitulated the coming of Israel into Egypt, the
plagues of Egypt, their coming out thence with the
wealth of Egypt, the pillar of cloud, the pillar of fire,
the quails, the manna, the water out of the rock, be
gives this reason of all, ver. 42, ' For he remembered
his holy promise, and Abraham his servant.'
Of this oath of God, the author to the Hebrews,
chap. vi. 13, ' For when God made a promise to Abra
ham, because he could swear by no greater, he sware
by himself, saying, Surely blessing I will bless thee,
and multiplying I will multiply thee.' The reason
why God bound himself by oath followeth : ver. 17,
' Wherein God, willing more abundantly to shew unto
the heirs of promise the immutability of his counsel,
confirmed it by an oath.'
This was a great obligation, to bind God to this per
formance ; neither doth it any whit abridge his own
liberty, but that he remained liberrimum agens still ;
for that he declared therein the constancy of his
decree, which was xutu. tyiv /3_CXjji< tou S.Xjj/iesros
UVTOV. (2.) Because, as I have shewed, that and all other
God's promises have reference to the obedience of the
people, so that God might have cancelled this obliga
tion upon their forfeiture thereof by disobedience, if
he had pleased ; which maketh good the former motive
of his own good will and favour, who, notwithstanding
their many provocations and rebellions, yet performed
this promise.
2. The motive is negatively set down ; for here it
is expressed, what was not the cause of these wonder
ful waterworks ; 'Was it' (which is as much as it was
nol) ' because the Lord was displeased at the rivers ;
it was not because his wrath was against the sea.'
To part the sea in two, to divide Jordan, to make
rivers run a while in full stream to serve his people,
was no displeasure taken at these elements. God
never layeth his rod upon those creatures which he
hath ordained for the service of man, but to punish
man. To the creature, it is all one to keep the
natural order of creation, or to suffer supernatural
alteration ; for omnia Mi serviunt, all things do serve
him. Was God angry with the earth when he cursed
it after Adam's fafl ; wheD he drowned it, after it grew
full of cruelty ?

The insensible creatures do the will of him that
made them.
It is recorded as a blemish to that mighty king
Xerxes, * that he foolishly over- weened his power in
such a case. For being to pass his army over the
Hellespont, where the sea was about seven furlongs
over, he caused a bridge to be made of floating vessels
to that purpose. But a great tempest arising.^and
breaking his bridge, when he heard thereof, he "was
in such passion at the sea, that he commanded it to
be punished with three hundred stripes ; and he cast
in fetters into it to take it prisoner, and caused these
wise words to be spoken to it : 0 aqua amara, domi
nus hanc tibi irrogat pmnam, quod eum lasisti, qui de
te nihil mali meritus es ; te tamen rex Xerxes, veils
nolisve, transmittet.
As wisely, either he himself, or as Herodotus re-
porteth, f Cyrus his grandfather, fell out with the river
Gyndes for drowning him a white horse ; but his re
venge was more in sight, so was his deliberate furious
folly. For he set his army a-work to cut out new
channels, and divided the river into 360 brooks ; ut
a mulieribus ne genua tingentibus transiri possit.
But our God had no quarrel, the text saith, to
these inanimate creatures of his, which were so at his
command. The church here doth God right, to con
fess the true motive of this extraordinary operation of
God ; so here is a double confession :
1. That Tu, Domine, fedsti, thou, Lord, hast done
it. 2. That he did it for such a cause.
This is not barely avouched, but it is proved. ' Thy
bow was made quite naked,' that is, thou didst let all
the world take notice of thy power, and strength, and
favour, in the cause of thy church. At tbe coming of
God in great majesty and glory on mount Sinai to give
the law before mentioned, there was absconsio roboris,
the hiding of his strength ; God revealed himself then
to Israel only, but these three great wonders here con
fessed did uncase the bow of God, and made it quite
naked, so that all nations might take knowledge of
the arm of the Lord, and might give testimony to the
same. The argument drawn from hence is still the same,
for from the former evidences of God's great power
and mercy shewed, and openly declared unto the
church, they gather comfort, to assure themselves of
* Herod, Polihim, lib., Num. 173.
f Clio xxxiv., Cyrus. 285

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[Chap. III.

the favour of God toward them in this captivity in
Babylon. They know and believe that the hand of God is not
shortened, nor his arm weakened, but that he who
was able to cut a way for them through the sea, and
the river of Jordan, and to make rivers run in dry
places, to relieve their fathers in the wilderness, is still
as able to succour them in that captivity against the
king of Babel and all the Chaldeans ; so he sheweth by
what faith the just shall live in their banishment,
namely, by faith grounded on the power and wisdom
and love of God, and of his truth.
The doctrines which this passage affordeth are
these :
Doct. 1. God must have the glory'of his own great
works. David is a full example of this duty ; for, 1, in his
own case, he saith, Ps. lxvi. 16, ' Come and hear, all
ye that fear God, and I wUl declare what he hath done
for my soul.'
2. He stirreth up others to do the like, even in this
case mentioned in my text : Ps. lxvi. 5, 6, ' Come
and see the works of God : he is terrible in his doings
toward the children of men. He turned the sea into
dry land : they went through the flood on foot ; there
did we rejoice in him.'
Reason 1. The reason hereof is in sight ; for David
saith, ' this honour is due to his name.'
We have two debts which we shall ever be paying,
and yet never clear with our creditors, that is, of praise
to God, of love to our neighbours. He that came of
purpose into the world to pay our debts hath not
wiped off this score, rather he hath set us further in
debt. 1. To our brother. If God so loved us as to send
his Son amongst us, we ought also to love one another
so much the more.
2. To himself. David safth, ' The loving-kindness
of the Lord is ever more and more towards us,' there
fore, laus ejus erit semper in ore meo, ' his praise shall
be ever in my mouth.' The coming of Christ amongst
us hath made it more and_more seen ; fbr therein the
bow of God was made quite naked.
Reason 2. We must do God this right, to honour
him in his own works, because, if we be silent, and
do not our duty herein, yet David saith, Ps. cxiv. 10,
' All thy works shall praise thee, 0 Lord.'
Reason 3.. We see the enemies of God do not spare
to do all they can to rob God of his glory ; and as
286

one saith, Vigilat hostis, et tu dermis ? the enemy
waketh, and dost thou sleep ?
Some gave out amongst the Egyptians that this
passage over the sea on dryland was only an advan
tage taken by Moses of a great ebb occasioned by an
extraordinary wind, which, coming off the land at the
head of the bay, made all the head of the bay dry land
for many miles together ; but the text is against that,
for it sheweth how the waters were a wall unto them
on both hands.
Again, the waters were divided by an east wind, but
that wind blows not from that shore ; but rather, it
should have been a northerly wind. Others imputed
this to Moses, as done by magical arts, which, if it
had been so, no doubt but there were with Pharaoh,
of his magicians, that could, in the learning of the
Egyptians, have wrought with Moses hand to hand.
And surely that is the reason that there is so often
mention of this wonder in Scripture, to stir up all
faithful people to vindicate .the honour of God against
the depravers thereof.
Use 2. This admonisheth us both to the hearing
and reading the story of the Bible, that we may un
derstand what the Lord hath done in former ages.
God himself made Abraham so much of his counsel
for that, because he knew that Abraham would teach
his children, Gen. xviU. 19. And for that the sacra
ment of the passover was instituted, for that it might
teach their children after them, Exod. xii. 26. For
this were the twelve stones set up in Gilgal, Joshua
iv. 21, to teach the story ofthe passage over Jordan ;
and in the New Testament, the sacrament of the
Lord's supper was instituted in remembrance of Christ
till his coming. So many as would learn matter
enough to fill their mouths with the praise of God, let
tijem open the two Testaments, and read therein ; let
them hear and study that holy story: there is enough
in it to make a man wise to salvation. For this ia
your wisdom and understanding, to know the Lord,
and to serve him, and to honour him ; for ' him
that honoureth me, I will honour,' saith our God.
Use 3. This reproveth those that swallow the
gracious favours of God without any relish or taste
of them, and neither consider the former mercies of
God nor his present blessings ; that live like brute
beasts, saying, This day is like yesterday, and to
morrow will be like this day, and more abundant;
and such sensual and carnal sons of nature there are,
that reap benefits where they never sowed prayers,

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and gather mercies where they never scattered suppli
cations. Use 4. This chideth the Euchites of our time,. that
are all for prayer, and they never give God rest from
petitions, but, Hke the nine lepers, when they are
healed, they never return any thanks.
I have ever commended to you the use of prayer ;
it is a special part of God's worship, and God loves
both frequent and importunate petitions ; but if we
part praise from it, and do not join thanksgiving with
supplication, we have the profit, but God hath not the
honour of his own favours. All our care must not be,
Who wiU shew us any good ? we must also offer to him
the sacrifices of righteousness, as weU as call upon the
name of the Lord ; for quid recipiam we must have
quod retribuam.
* Use 5. Seeing God must have the glory of his own
great works, we must take the pains to search after them ;
not only content ourselves with such as offer them
selves to our consideration, but we must take delight
to look them out. So David, Ps. cxi. 2-4, ' The works
of the Lord are great, sought out of them that have
pleasure therein. His work is honourable and glorious,
and his righteousness endureth for ever. He hath
made his wonderful works to be remembered.' Which
shews that our praising of the name of God_is no meri
torious act of free wiU, but an officious service due to
him ; and it is a great injustice in you to deny it to
him, for David saith, ' He is worthy to be praised.'
Use 6. This serveth for caution. It is a glory to
God when we thankfuUy remember with praise the
wonderful works that he hath done ; but it is no honour
to him at aU when we report of him more than he
hath done, and put miracles upon him that he never
did. The church of Rome hath long had a busy hand in
these false ascriptions. The golden legend of worm-
eaten authority amongst them, and their Speculum
Exemplorum, set forth by John Major, a Jesuit, in
anno 1607 ; and Cantipatranus, a Dominican friar's
full volume of miracles, set forth anno 1605, tell fine
tales, ridiculous even to children; yet the implicit
faith of papists doth swallow all for canonical, wherein
God is dishonoured with human inventions, and truth
itself with lies. Their legends of their Ladies of
Loretto and Hales are of the same coinage ; and it is
the poHcy of that strumpet of Rome to keep this mint
always at work, to amaze the ignorant with strange
wonders. But I say unto them in the words of Job,

chap. xiii. 7, ' Will ye speak wickedly for God, and
talk deceitfully for him ? '
Gregory, their own pope, upon these words, saith,
Veritas fulciri non qumril auxilio falsitatis. He saith
that it is the trick of heretics. It is, I am sure, the
practice of papists; but thou, man of God, fly these
things. Truth is not honoured but with truth.
Doct. 2. We must search out and confess the true
cause of all the good that God doth to us.
It is Aristotle's doctrine in his Elenchus* that id
qiiod non est causa ut causam ponere, to make that a
cause which is not, is a capacious and sophistical man
ner of reasoning. So the serpent over-reached Eve
in paradise ; for when God had given our parents
there a precise law, ' Thou shalt not eat of the tree in
the midst of the garden,' the true cause why God put
that restraint upon them was to try their obedience to
him in a small and easy precept, forbidding them a
thing in itself good, to shew his reservation of his own
power, to awe them. So saith Saint Gregory.f But
Satan, tempting the woman to break this law, and to
cast off this light burden and easy yoke of God,
suggested another cause : Gen. iii. 5, ' God doth know
that in the day ye eat thereof, then your eyes shall be
opened, and ye shall be as gods, knowing good and
evil ; ' as if God had dealt too sparingly with man in
the communication of his own similitude to him, and
had set him that bar to keep him from attaining the
perfection thereof.
So Leah deceived herself, for when God gave her
Issachar, her first son, she said, Gen. xxx. 18, ' God
hath given me my hire, because I have given my
maiden to my husband.' Wherein she deceived her
self; for by adding one wife more to the number of
Jacob's wives, she did violate the state of matrimony,
which in the institution was in these words, ' I will
make him a help meet for him,' not helps ; and so
Adam understood it, for he said, Gen. ii. 24, ' A man
shall forsake father and mother, and cleave to his wife'
(not wives), ' and they shall be one flesh.' Which,
lest the friends of polygamy might understand of many
wives, Christ, citing this place, addeth by way of
interpretation, 'And they twain shall be one flesh,'
Mat. x. 8. So Saint Paul understood it, ' Two shall
be one flesh.' So the prophet Malachi understood it,
for, charging his people with this sin of breach of
wedlock, he speaketh as to one man : Mal. ii. 14,
' Thou hast dealt treacherously against the wife
* Elenc. i. 4. t Mor. xxxv. 10. 287

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of thy youth, yet is she thy companion, and the
wife of thy covenant. And did he not make one ?
yet had he tbe excellency of spirit ; and wherefore
one ? That he might seek a godly seed.'
So that this giving of her maid to her husband was
no good service done to God, that she should expect
wages ; it was rather a trespass of wedlock. Howso
ever, it pleased God to dispense with it in the fathers of
former ages; but our rule is, Quomodo fuit in prindpio?
How was it at the beginning ? for we know that he
who had abundance of spirit could have created many
wives for Adam if he had thought it fit ; and then, for
the increase of the seed of man, and the speedy
peopling of the world, there was more need pf poly
gamy than was ever since.
I urge the fallacy here, Non causa pro causa.
So Micah, when he had made him gods, and gotten
a priest into his house, flattered himself, Judges xvii.
13, ' Now I know that the Lord will do me 'good,
seeing I have a Levite to my priest.' This" was ido
latry, one of the greatest provocations of God to anger
that could be, yet he would flatter himself that this
would turn a cause of his well-doing.
These three examples do sufficiently open our sense
to perceive the cunning of this fallacious suggestion in
ourselves. The doctrine of merit which the church of Rome
teacheth is a natural doctrine ; as God said to Cain,
' If thou do well, shalt thou not be accepted ?' It is
true that God accepteth even weak services from us,
but as we say, it is more of his courtesy than our de
serving. If we call it wages that he giveth us in
reward, we overween our own works. And this is a
special sin wherewith God doth punish the sins of the
ungodly in the church of Rome, the seat of antichrist,
as the apostle plainly describeth it, 2 Thes. ii. 11,
' God shall send them strong delusions, that they
should believe a lie.' They believe that to be the
cause of their salvation that is not.
Reason. The reason of. this doctrine, why we must
fasten upon the true cause of God's favour to us, is,
because faith, not rightly grounded, is not faith, but
presumption. True faith can find no rest but in the assurance of
God's goodness to us. God doth many favours to the
wicked here in this Hfe, which he doth not for any
love that he beareth to them, but for the use that he
maketh of them to whip and scourge others by them ;
as, for example, God to Ezekiel, chap. xxix. 18-20,
288

' Son of man, Nebuchadrezzar king of Babel caused
his army to serve a great service against Tyrus : every
head was made bald, and every shoulder was peeled ;
yet had he no wages, nor his army, for Tyrus, for the
services that he had served against it : therefore thus
saith the Lord God, Behold, I will give the land of
Egypt unto Nebuchadrezzar king of Babylon ; and he
shaU take her multitude, and take her spoil, and take
her prey ; and it shaU be the wages for his army.
Because they wrought for me, saith the Lord God.'
Here is the king of Babylon doubly rewarded, with
success and victory against Tyrus, with the possession
and spoil of Egypt, not for any favour that God did
bear to the king of Babylon, but to punish the iniquity
of Tyrus and of Egypt. Let not Nebuchadrezzar
boast of the favour of the Lord, that he set him a- work
and paid him his wages ; the sins of these ungodly*
people, not the goodness of God to the king of Baby
lon, did all this.
We see daily that the wicked do compass about the
righteous ; the poor church of God bleedeth in many
places of Christendom ; the enemy proscribeth, im-
prisoneth, beheadeth, hangeth, cutteth out the tongues,
smiteth off the hands of God's faithful servants, and
deviseth new tortures, to make death moreterrible and
more painful. This swelleth the enemies of God with
pride, and they impute aU this success against the
church of God to the love of God toward them ; and
the justice of their cause is maintained by the Jesuits'
abetments and acclamations.
But thus did Babylon prevail against God's own
Israel for a time ; the distressed part of the church,
which groaneth under these burdens, doth not hang
the head for this. They know that their sins have
deserved these rods ; they have had the light, and have
not walked worthy of that light, therefore is this evil .
come upon them ; yet let them take courage, and say,
Ps. Hi., ' Why boastest thou thyself in mischief, thou
mighty man? the goodness of God endureth con
tinually.' There is our Selah, the rest of our music ;
this is the joy of the church's harvest.
And great is the profit of this point.
Use 1. When we have found the true cause of God's
favours to be in himself, and not in us, we may assure
ourselves that his mercy endureth for ever ; for his
gifts and calling are without repentance.
2. A greater comfort than this is, that godliness
hath not only the promise of this Ufe, but of the^life
to come also.

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8. We may rise in comfort a degree higher, to
assure ourselves that this favour of God wUl give us
our fruit unto holiness, Rom. vi. 22 ; for these go
together, God's love. to us, and our comfort and hope
in him, for this fruit, as the apostle joineth them :
2 Thes. ii. 16, 17, ' Now our Lord Jesus Christ him
self, and God, even our Father, which hath loved us,
and given us everlasting consolation, and good hope
through grace, comfort your hearts, and stablish you
in every good word and work.'
This blessing of the apostle doth shew, that when
the love of God is settled, there followeth grace and
expressure of his favour, that bringeth forth inward
consolation [of the spirit present, good hope for the
time to come, an establishing of the heart in holiness.
This I name as the highest step of our exaltation,
because this repairs in us the image of God, which is
his holiness, and the true children of God do value
this above their eternal life.
For let us see wherein the weight of the blessing
and cursing of sheep and goats doth He. It is not
the gift of eternal life that is our happiness in
heaven ; but as David saith, ' in bis favour is life.'
If a damned soul should be admitted to the fruition
of all the pleasures of eternal life, without the favour
of God, heaven would be heU to him. It is not the
dark and horrid house of woe that maketh a soul
miserable in heU, but God's displeasure, ite maledicti.
If an elect soul could be cast thither, and retain the
favour of God, heU would be an heaven to him, and
his joy could not all the devils of hell take from him,
his night would be turned into day.
The angels sinned in heaven, and in the place of
joy lost God's favour.
The soul of the Son of God was in hell, and hell
was an heaven to it, because God was with him in
the valley of the shadow of death, and left not his
soul in hell ; he took him from the nethermost hell.
Doct. 3. The truth of God is a good ground.
For faith gathered from God's oath to the tribes,
even his word. He addeth Selah, to shew that we may
safely rest there.
The reason is, because the word of God is a sure
word, and those things wherein men fail are not in
cident to him.
1. Whereas, men do promise or swear rashly, and
without consideration, as David did, when he swore
that he would not leave one of the" house of Nabal to
make water against a waU, God cannot fail that way,

because he doth all things with stable truth, and ac
cording to the counsel of his will.
2. Men do sometimes vow and swear things utterly
unlawful and most wicked, as Herod did to Herodias's
daughter, to give her whatsoever she demanded of
him, which included the life of John Baptist.
So there were many that swore they would neither
eat nor drink till they had killed Paul. Our God
cannot fail so far, he loveth righteousness, neither
shall any evil dweU with him.
3. Whereas many promise and swear what they
mean not to perform, as Jacob's sons in the covenant
that they made of confederacy with Hamor the son of
Shechem, the apostle saith, ' Our God cannot lie.'
4. Whereas many, amongst men, do swear and pro
mise that which they are never able to perform,
therein like the devil, who said to Christ, Omnia hac
tibi dabo, all these will I give thee, God herein cannot
fail, for he is omnipotent, and ' he doth whatsoever
he will in heaven and earth,' et in abyssis.
So then, if the word of God be gone out of his
mouth, we may build faith upon it, for heaven and
earth may and shall pass away, so shall not one jot
of the word of God.
5. Times may change with men, and he that was
rich and able to make good his word, may suddenly
be poor, and break, and fail; but God is without
variableness or shadow of alteration, all times are in
his hand and power.
Use 1. This serveth for confirmation of faith ; for
such use the apostle doth make of it, who, speaking of
the decree and oath of God, saith, Heb. vi. 18, ' That
by two immutable things, in which it was impossible
for God to lie, we might have a strong consolation,
who have fled for refuge to lay hold upon the hope
set before us.' By this faith the just liveth in Babylon,
and in the weakness of their temporal estate they have
!g%uguv •jraguxXygiv, and thus they lay hand upon the
hope set before them in the word.
Jonah saith, ' They that follow lying vanities do
forsake their own mercy.' Vana salus hominis, ' vain
is the help of man.' They that go down to Egypt
for help have their woe threatened. An horse is but
a vain thing to help a man. Princes are the sons of
men, there is no help in them. The word of God
faileth none.
At that word, Abraham will leave his own country
and go he cares not, he inquires not, whither. At
that word Abraham will go three days' journey to kill
289
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Isaac with his own hands, and will never dispute how
the promise of God shall be performed, that ' in Isaac
his seed should be blessed.'
At that word Peter will let faU his net, against all
rules of fishing, and will forsake the ship to come to
Christ upon the sea, by the warrant of that word.
The promises of God to his church, and his
threatenings of sin recorded in the Uving book of his
word, are not antiquate ; no age shall ever superannuate
them, or put them out of full force and virtue.
What if good persons and good causes do suffer op
pression ? The poet is a divine in that case,
Informes hiemes reducit
Jupiter ; idem
Summovet. Non si male nunc, et olim
Sic erit.
After foul weather comes fair ; though it be ill with
us now, it will not be always.
What if enemies of religion and moths of common
wealth do flourish and prosper, and have all things at
will, let it not trouble David and Job ; both of them
saw as fair a sunshine shut up in a dark cloud, and
a world of foul weather following.
Use 2. This tenderness in God of his word and
oath, doth serve for example tp teach us to make
conscience of our promises and oaths ; and we may
urge the argument as the apostle doth, 'If God so
loved us, we ought also to love one another.' So,
if God be careful to keep his promise and oath with
us, we ought also to do the like with our brethren.
Here arise two queries :
1. Whether it be lawful to swear at all ?
2. Whether aU oaths must be kept ?
1. An liceat jurare, is it lawful to swear ?
An oath is a calUng of God to' witness in such
things as cannot otherwise be assured, and it is of two
sorts. 1. Assertory, when we do call God to witness
against our souls, if we affirm not the truth. In this
case the awe of God's majesty is thought to be such
a rule of the conscience, that no man will dare to
violate the religion of an oath.
2. Promissory ; when we do engage the honour of
God for the truth of our purpose, to perform what we
promise, and we cast ourselves upon his just judg
ment if we be either deceitful in our promise or un
faithful in our performance.
This may answer the first query, for this doth de
clare that an oath doth serve,
290

1. For the glory of God ;
2. For the good of our brethren.
1. The glory of God ; for it sheweth him,
(1.) To be present amongst us and privy to our
ways ;
(2.) To be a God of truth ;
(3.) To be a God of justice, to punish unfaithfulness.
2. It sheweth that we by sin have lost our credit,
and therefore God doth engage himself for such as
swear aright.
2 It serveth for the good of our brethren, for it is
the end of all strife, Heb. v. 19.
I will not enter into the Hsts with the Anabaptists,
to confute their weak arguments against the lawful
ness of an oath ; you hear it warranted by reason, and
examples grow thick in the book of God to justify it.
2. Query, Whether every oath be to be kept ?
To that we answer in a word : Every lawful oath is
to be kept, so is every lawful promise : Num. xxx. 3,
' If a man vow a vow unto the Lord, or swear an oath
to bind his soul with a bond, he shall not profane his
word ; he shall do according to all that proceedeth out
of his mouth.' Every oath and every promise en-
gageth our faith ; that is our fidelity, and so it is a
bond upon our souls ; and though it be to our hin
drance, we must not break. Remember how the breach
of the oath of the Lord, made by Joshua and the el
ders of the Gibeonites, smarted in the house of Saul.
Zedekiah had engaged himself by oath to Nebuchad
nezzar, an heathen king, and brake, and rebeUed
against him. Indeed, it was before the doctrine of
Rome was a-foot : fides non est servanda cum hareticis,
no faith to be kept with heretics. But hear the prophet :
Ezek. xvii. 15, ' Shall he escape that doth such things ?
or shall he break the covenant and be delivered ?' And
after, saith God, ver. 19, ' As I live, surely mine oath
that he hath despised, and_ my covenant that he hath
broken, even it will I recompense upon his own head.'
For he said, ver. 18, ' He despised the oath by break
ing the covenant, when, lo, he had given his hand.'
A lawful promise and oath hath three notes to justify
it, Jer. iv. 2, truth, righteousness, judgment.
1. In truth, the heart joining with the author.
2. In righteousness, seeking Deo et proximo servire,
serve God and our neighbour.
3. In judgment : it is deliberation and advice.
Doct, 4. God declareth his power sometimes openly
to the comfort of his church, and the terror of the
enemies thereof, gathered from these words, ' Thy bow

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203

was quite naked ;' for, as before, there was absconsio
roboris, the hiding of his strength, when God revealed
himself to his church only upon mount Sinai, so there
was now revelatio roboris, a revealing of his strength,
when he had made his bow quite naked.
Reason 1. For the settling of his church in obedience
to him. So saith the psalmist, after commemoration
of the wonder, Ps. cv. 45, all works of God done for
Israel, ' That they might keep his statutes and ob
serve his laws.'
Reason 2. For the glory of his name, that he might
fill the mouths of the faithful with his praise ; and
this effect it wrought with Israel a while, for when God
had done great things for them, Ps. cvi. 12, ' then
they sang his praise.'
Reason 3. For the credit of his word, that they
might settle their faith in his promises. So it is there
said, ' Then they belived his word.'
Reason 4. To convince the ingratitude of men, if
they, notwithstanding the manifestation of his power
to them,, do start aside, and rebel against him. So
doth the psalmist tax them : where, repeating the ma
nifest and naked bow of God revealed to them, it is
the burden of his song : Ps. lxxvUi. 17, ' Yet they
sinned more against God by provoking the Most
High in the wUderness.' He repeateth more of his
great works, and addeth, ver. 32, ' For aU this they
sinned stUl, and believed not, for all his wondrous
works.' He repeateth more, and saith, ver. 56, ' Yet
they tempted and provoked the most high God, and
kept not his testimony,' &c.
Reason 5. To instruct posterity that should succeed
them : Ps. lxxviii. 6, 7, ' That the generation to come
might know them, even the chUdren that should be
born, who should arise and declare them to their chil
dren; that they might set their hope in God, and
not forget the works of God, but keep his command
ments.' This is the way, to keep the bow of God
stiU naked, that all the ends of the world may see the
salvation of our God.
God layeth his bow quite naked [in the sight of the
world, that the Egyptians may see that God fighteth
for Israel against them, and may fly from them ; that
the world may see that all their consultations against
the church shaU fail of success, and it will turn to
bitterness in the latter end.
Use. You may easily discern how all this is directed
to our instruction.
1. To. awake us to a consideration ofthe revealed

power of God ; for if God shew it, it is that we may
see it. It was the cause of Israel's so many rebeUions.
For, whereas God did so great things for them,
Ps. lxxviii. 7, ' that they might not forget his works,'
' they forgat his works, and wonders that he hath
shewed them ;' and that made thein children of dis
obedience. 2. To direct to the right use of this mercy of God,
which is, as you have heard,
(1.) In respect of God, to give him due praise,
that he may have the honour due to his name.
(2.) In respect of ourselves, to confirm our hope
and faith in his word, and in the arm of his strength,
believing that bow, and the whole quiver of arrows
belonging to it, is on our side, and we need not fear
what man or devil can do against us.
(3.) In respect of this life, that we pass the time
of our dwelling here in fear, living in the obedience
and service of this Almighty Maker and preserver of
men, by keeping his statutes, &c.
(4.) In respect of posterity, that we leave them our
good example, and the light of our knowledge to
instruct them in the wonderful works of God, that
generation may praise him to generation, and declare
his power.
(5.) In respect of our enemies, that they may see
and know whom we have trusted, and may know that
our help is in the name of the Lord, who hath made
heaven and earth ; so that we shall not need to fear
their bow, nor their arrows upon the string ready to
go off against us ; there is a bow on our side, and an
arm to wield it.

Ver. 10. The mountains saw thee, and they trembled ;
the overflowing ofthe water passed by: the deep uttered
his voice, and lift up his hands on high.
These words have reference to the former wonders
of God's works, in which the Holy Ghost poetically
and rhetorically doth give Hfe to things inanimate, to
express their yielding/and giving way to God's extra
ordinary operations ; some understanding that, for
such impression did the power of God make in the
everlasting mountains, as he calleth them before,
ver. 6, and in the perpetual hiUs, that they give way
to his people as if they had seen God himself, and
* that the fear of God had been upon them to make
them tremble.
The like poetical strain we have in the psalmist :
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Ps. cxiv. 6, 'What ailed ye, mountains, that ye skipped
Uke rams ; and ye little hills, Hke young sheep ?'
And the words of David do seem to guide my judg
ment, to expound this place, not of the mountains upon
the dry land, but with reference to the miracle of the
passage ofthe children of Israel over Jordan, in which
God by bis power did make the waters of the river
rise up Uke mountains to stop their way, and yet not
to suffer them to drown the neighbouring continent ;
and this was effected with an extraordinary motion of
the waters, leaping and skipping like sheep. There
fore, here is added, the overflowing of the waters
passed by ; that is, it did not overflow the way of the
Israelites, but bestowed itself in the raising up of the
mountains of water. ' The deep uttered his voice ;' he
meaneth the noise of the waters, running and swelling
in heaps : ' And lift up his hands on high ;' for this
rising of the waters into such huge hills, did give tes
timony of their yielding to the almighty power of God
in his working, though contrary to their nature.
This exposition of these words I embrace, as most
consonant to the web of the Scripture ; yet I will not
conceal from you, that some refer this trembling of
tbe mountains, and this noise of the waters, figura
tively, to the trembling of the kings in Canaan, and
the noise of the people, afraid, and melting in their
hearts at the strange passage of Israel through the
Red Sea first, and now at last through Jordan. Whom
I dare not follow, holding it dangerous to admit more
figures than need, when some more literal sense may
be proper.
Others do refer this to the trembling- of mount
Sinai, when God appeared to the people in the way ;
of which Moses saith, Exod. xix. 18, ' And mount
Sinai was altogether on a smoke, because the Lord
descended upon it in fire; and the smoke thereof
ascended as the smoke of a furnace, and the whole
mount quaked greatly.' But this connection ofthe
trembUng of the mountains with the noise of the
waters, doth make it probable to me that it is one and
the same miracle.
Magister Historia, telleth of a mountain in the land
of Canaan, near to the river of Arnon, which suffered
a violent earthquake at the time of the entering of
Israel into Canaan ; but that is an apocryphal relation,
and the silence of the story doth make it questionable
whether any such thing were done.
The figurative and poetical form of speech here used
is in sight. ?92

1. The heaps of waters swelUng to a very great
height are called mountains.
2. Here is attributed to them human sense, motions,
and affections, as seeing, trembling, uttering of a voice,
and lifting up of hands.
These things are familiar and frequent aU the Scrip
ture through, especially in the poetical part thereof,
as I have shewed.
Doct. The senseless and lifeless creatures are sub
ject to the will of God, and to serve him.
For that which the heathen do call nature in the
creatures, is in religion the constant order which God
hath established in the universal machine and frame
of the world, and in every particular member and part
thereof, serving God's general providence. That which
we call miraculous and extraordinary, is the particular
will of God upon occasion, declared out of his singular
and special providence.
In both these, all creatures 'whatsoever do so serve
him, as if they knew what they did. The centurion
did not keep his servants in better awe, and had them
not so ready at his command, as God hath his crea
tures ; their nature is subject to rule, and that so as
fire shaU burn and not consume, as in the bush;
waters shall stand in heaps, as in the passage through
the Red Sea, and here in my text, in the river of
Jordan. _
Water shall not put out fire ; the hail, as watery
substance, shall mingle with fire in the same shower ;
and Elijah shall call for fire that shall lick up the
water, and dry the ditches filled to the brim.
Reason. The reason hereof is, because there is no
thing in the world that hath any being, but it had
beginning from him who only is of himself, and there
fore called Jehovah, and he never gave being to any
thing but for use ; he hath made nothing idle and
unprofitable, for in wisdom he made all things, and
that use is directed by the Creator. And therefore, as
it is said of him, that he had made the heaven and the
earth, by Moses, so Melchisedec caUeth him ' the high
possessor of heaven and earth,' as the prophet David
saith, Fecit quicquid voluit in cmlo et in terra, et in
omnibus abyssis.
The right of creation, without which nothing had
any being ; the right of protection, which keepeth all '
things in being, doth put all things in subjection under
his feet. His will is their nature, and it is all one to
the inanimate creature to serve his true will in an
ordinary and in a miraculous way, for his wUl is the

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soul that animateth them, and maketh them active ;
and he could have as easily let the sea keep his course,
and let the river of Jordan run on, and have brought
his people over upon the face of the waters, as Christ
and Peter walked, as he made them a passage through.
This ready obsequence of the inanimate creature
to the will of God, doth upbraid man, whom God
made for himself, and his special honour, with much
unworthiness ; for things without life owe less to God
for creation than things animate, much less than man,"
to whom God gave a living soul, made in the image
of God; and having but one law of restraint put upon
him, broke it, and brought a pollution of himself,
which, like the leprosy of Gehazi, runneth in all his
posterity. It is our shame that all things else do serve him ;
only men, and devils, the corrupters of men, stand out
and rebel. And this maketh God cry, Isa. i. 2,
'Hear, 0 heavens; and hearken, 0 earth: I have
nourished and brought up children, and they have re
belled against me.' Why doth God make his com
plaint to the heavens, and to the earth, or why doth
he call them to witness agamst Israel, his people, but
to signify that creatures without life shall condemn
the disobedience of men, even of Israel, the people
that God hath chosen to himself?
And- truly, when we do look out of ourselves upon
these things, as David saith : Ps. viii. 3, ' When we
consider the heavens, the work of thy fingers, the sun
and the moon, which, &c : what is man, that thou
art so mindful of him ?'
There be two things that may move :
1. What is man, that such excellent creatures
should be made for him?
2. What is man,'that, beholding the heavens which
do serve him, and living upon the earth that is obedient
to him, and doth his will, that God should be mindful
of man, who, of aU the works of his hands that enjoy
his favours, doth serve him worst of all ?
Do not we thank God for it, and take it for a high
favour, that he hath made us men, and did not make
us stones or plants, worms or flies,- serpents or toads,
or any other kind of hateful or hurtful creature?
But yet, if we live not to serve him, and to do his
will, our condition had been much more happy to
-have been the worst of these than to have been made
men and women.
I will not go from the example in my text to teach
you what we are, for by original generation we run

*v

Hke Jordan in a full and swift current, into the great
and wide sea of the world, and there we lose ourselves
in those salt waters. Sometimes, as Jordan in har
vest times, that is, in times of our plenty and fulness,
and when we have ease, and whatsoever our heart
desireth, we do overflow our banks, and exceed all
measure. But when the priests of the Lord do bring
the ark of God into us ; that is, when we come to have
a sense and a feeling of religion, and the fear of God ;
then do we recoil and strive against nature, and over
come nature, and we learn to do- the good that we
would not do. For truly religion doth carry us
against wind and tide ; religion leads us all up hill,
and he that will follow Christ must deny himself. So
St Paul doth : Vero* ego, et non amplius ego, sed vivit
in me Christus, ' I live ; yet not I, but Christ in me.'
Observe the creature here, and you shall see that
whatsoever is ingredient in perfect obedience, is
ascribed to this river of Jordan ; for,
1. It was congrua, for it was to God; they were his
priests, and they did carry his ark upon their shoul
ders, and they had his warrant for it.
2. It was prompta, ready. No sooner did the soles,
of the feet of the priests touch the waters, but they
fled back; no sooner were they all over, and the
stones carried out of the river to shore, but they re
turned again to their course.
Such let our obedience be ; and this is acceptable
in the sight of God. This lecture is read to us in
heaven, in earth, in the sea. In heaven, we have the
example of angels, who are called angeli facientes
voluntatem ejus. In earth, we have the examples of all
creatures, who in their several kinds do his will, ac
cording to the general law of creation, and the par
ticular law of special dispensation. In the sea, the
winds and sea obey him.
Use 2. This serveth to teach us to pass the time of
our dwelling here in fear, because we see the omni
potent hand of God in the government of the world,
that we may say, Jer. xxxii. 17, 'Ah, Lord God, thou
hast made the heaven and the earth by thy great
power and stretched-out arm, and there is nothing
too hard for thee ;' and he remembereth the wonders
of this dehverance out of Egypt, and saith, ver. 20,
' Thou hast made thee a name.' This filleth all that
think of it with a reverent fear of God's name ; it ex
alteth him in the congregation of the just, and maketh

* Qu.

> ' .?— Ed.

293

206

MAEBUEY ON HABAKKUK

[Chap. III.

him say, Domine, quis similis tibi ? ' Lord, who is like
thee ?'
Use 3. This serveth to convince the enemies of
God, who make nature sit in the place of God, and do
give the rule of all things to nature ; for what have
they to say for themselves in these great examples ?
Could nature cut a passage of dry land through the
Red Sea ? Could nature draw waters out of an hard
rock, and teach it tofollowlsraelwheresoevertheywent;
to rest when they rested, to run when they removed ?
Could nature keep their clothes on their backs, their
shoes on their feet from wearing, for forty years ? Did
nature rain manna, and bring in the quails, and feed
the people tiU they came to the corn of Canaan ? Did
nature make these mountains, and high piles of waters,
in the river of Jordan ? Is not the extraordinary
hand of God in all these ?
Use 4. This also serveth for increase of our faith ;
for we have good cause to cast our care, and fasten
our trust upon him, who not only worketh by means,
but without them, yea, and against them. The hard
est lesson in reUgion is, to trust God when we see no
means of help ; as Abraham did when he was com
manded to kUl the son of the promise. The very cap
tivity of the church hath had that comfort in the
greatest terror thereof ; so the psalmist saith,
1. That God suffered no man to do them wrong,
but reproved even kings for their sakes.
2. That he made them that led them away captive
to pity them, and to minister to their necessities :
they became rather nurses than their jailors. Upon
comfort of which confidence, Job protested, chap.
xiii. 15, that, ' Though he kill me, yet will I trust in
him.' Use 5. This assureth to us all the promises of God,
which the apostle distributeth into these two sorts :
The promises of this life.
And of the life that is to'come,
And this made Abraham, when God promised him
seed, Rom. iv. 19, 20, Sec, ' not to consider his own
body was now dead, nor the deadness of Sarah's womb ;
he staggered not at the promise through unbelief ; but
was strong in faith, giving glory to God ; and behig
fuUy persuaded, that what he had promised, he was
able also to perform. And therefore it was imputed
unto him for righteousness.' And he addeth, ' Now,
it was not written for bis sake alone, that it was im
puted to him ; but for us also, to whom it shall, be
imputed, if we believe.'
294

We see some parts of the Christian church now in
great extremity, and no way in sight open for their
escape out of great misery : the Bohemian protestants
put to cruel deaths ; the French protestants have the
sword drawn agamst them, and the arrows upon the
string to shoot at them ; the Palatinate Under pro
scription, the prince thereof in exile. ' Our help is
in the name of the Lord.' All these will faint, except
they believe verily to see the goodness of God in the
land of the living. Sweet and full of comfort is the
example of God's people, to whom it was promised,
even when they were in captivity in Babylon, they
had hung up their harps upon the willows, and sat
weeping by the rivers of waters : Zech. viii. 3, ' Thus
saith the Lord, I am returned unto Zion, and will
dwell in the midst of Jerusalem : and Jerusalem shall
be called, A city of truth ; and the mountain of the
Lord of hosts, The holy mountain. Thus saith the
Lord of hosts, There shaU yet old men and old women
dwell in the streets of Jerusalem, and every man with
his staff in his hand for very age. And the streets of
the city shall be full of boys and girls playing in the
streets of it. Thus saith the Lord of hosts, If it be
marveUous in the eyes of the remnant of this people
in these days, should it also be marvellous in mine
eyes ? saith the Lord of hosts. I will save my people
from the east, and from the west country.'
This is the help in trouble, ready to be found ; let
us awake this help with the loud voice of our impor
tunate supplications,, saying, « 0 Lord, help now ; 0
Lord, now give prosperity.' Let us give him no rest
till he hath bowed the heavens, and is come down to
visit the distresses of his faithful servants.
Our Saviour comforteth us weU, saying, ' My
Father worketh as yet, and I work ;' and if our labour,
which is opus in Domino, a work in the Lord, be not
in vain, his labour, which is opus Domini, a work of
the Lord, will prosper in his hand.
He is as strong in the river of Rhine as he was in
Jordan ; and his church is as dear to him now as ever
it was ; and he is as diligent in making inquisition
for blood, and as attentive to the complaints of the
oppressed, as he was.

Ver. 11-14. The sun and moon stood still in their
habitation: at the light of thine arrows they went, at
the shining of thy glittering spears. Thou didst march
through the land in indignation, thou didst thrash

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MAEBUEY ON HABAKKUK.

207

the heathen in anger. Thou wentest forth for the sal
vation of thy people, even for salvation with thine
anointed ; thou woundest the head out of the house of
the wicked, by discovering the foundation to the neck.
Selah. Thou doest strike through with his staves the
head of his villages ; they that came out as a whirl
wind to scatter me : their rejoicing was as to devour
the poor secretly.
I read all this together, because I conceive it hath
reference to one story, and that is recorded in the book
of Joshua, chap. x.
For after Israel came into the land of Canaan, and
had destroyed Jericho, and the city of Ai, the
Gibeonites, terrified with this news, craftily pretending
themselves to be a people dwelling in a far country,
and for the name of God's sake, whose wonderful
works they had heard of, they desired to make a
league with Joshua. Joshua and the elders were de
ceived, and confirmed a league with them by oath.
But after the fraud was detected, Israel made the
Gibeonites serve them ; but they were under the pro
tection of Israel. This league of Gibeon with Joshua
did much trouble tbe neigbouring kings, for they
feared Gibeon, being a strong city; therefore five
kings do make war against Gibeon, to smite it. The
Gibeonites send to Joshua for succours ; Joshua, ac
cording to his oath of confederacy with them, came
from GUgal, he, and aU the people of war with him,
-and all the mighty men of valour ; he gave the assault
to the five kings and their army ; he discomfited them,
and made them fly : ver. 11-14, ' Then the Lord
rained stones from heaven upon them: there were
more that died with the hail-stones than they whom
the children of Israel slew with the sword. Then
spake Joshua to the Lord, in- the day when the Lord
delivered up the Amorites before the children of Is
rael, Sun, stand thou still upon Gibeon ; and thou,
Moon, in the vaUey of Ajalon. And the sun stood
still, and the moon stayed until the people had avenged
themselves upon their enemies. Is not this written
in the book of Jasher ? So the sun stood stUl in the
midst of heaven, and hasted not to go down about a
whole day. And there was no day like that, before it,
nor after it, that the Lord hearkened unto the voice
of a man : for the Lord fought for Israel.'
This is the wonder that Habakkuk our prophet doth
here commemorate, a miracle yet fresh in the memory
of the church ; yet by computation of times, from the
time of Joshua, when this was done, to this time of

Habakkuk, when this is remembered, were past more
than seven hundred years.
Habakkuk doth well to remember this, for of all
miracles that God wrought for Israel, this was the
greatest : here heaven fought against earth ; the sun
and moon stood still to give light to the battle, and
the faithful witnesses of heaven, so the sun is called,
stayed his oourse to bear witness how God fought for
Israel. We may truly say to Israel, Tibi militat ather. Ob
serve the words of the prophet, how well they follow
the history in Joshua. Habakkuk saith, ' The sun
and moon stood still in their habitation ;' they stood
in their several sphere wherein they move, for these
be their habitations. And note that they both stood
still, sun and moon ; for the moon, borrowing all her
light of the sun, had she kept her course while the
sun had stood still the length of a day, there had been
great irregularity of motion in these celestial bodies,
from the constant order set them by their Maker in
their creation.
Observe also that he doth not say the earth stood
still, but the sun. It had been, as some said, the
earth and the moon stood still as the sun and the
moon ; and our understanding would have as soon
apprehended, if that pew astronomy had been then
revealed, which some of our empirics and journeymen
in that excellent science of astronomy have of late
revived in their almanacs, telling the world that they
have long been in a wrong belief, that the sun moveth,
and the earth is fixed ; for they believe that the sun is
fixed, and the earth is moved. And to evade the clear
evidence of this text, which tells it for a wonder that
the sun stood still, they say this is spoken to our capa
city ; because to our sight it so seemeth that the sun
moveth and the earth is fixed, but indeed it is other
wise. Our capacity, I think, hath much wrong done
in this ; for if the word of God hath told us that God
had created the sun to stand still and the earth to
move, it is more likely that we should have taken his
word for it, and have believed it as it is, as well as
now we believe it, as it appears.
We are neither incapable nor incredulous, but that
many against the letter of Scripture have written, and
made more believe, that the sun stands still from the
creation. The common .defence of this opinion,
grounded upon God's application of himself to human
capacity, doth make figures in story where is no need,
and maketh David a man of small judgment in the
295

208

MAEBURY ON HABAKKUK.

[Chap. III.

knowledge of the sun, who saith that ' God hath set a
tabernacle for the sun in the heavens ' (called here an
habitation), ' which is a bridegroom coming out of his
chamber, and rejoiceth as a strong man to runhis race.
His going forth is from the end of the heaven, and his
circuit unto the ends of it.' Doth not this prophet
speak of the glory of God, declared in the motion, not
the station, of the sun"? or is the glory of God shewed
in our opinion of the sun's motion, not in the truth
thereof ?
Greater secrets than this are revealed in holy Scrip
ture, which are against the vouchy of the outward sense
or the rational discourse of man, and no doubt but if
the sun had stood still, and the earth that we live upon
had moved, when this miracle was by the Spirit of truth
recorded, it had been so set down to us, as followeth:
At the light of thine arrows they went, at the shining
of thy glittering spear. The meaning I conceive to be
this, that the sun and moon did not now keep their
ordinary motion appointed in their creation, but by a
miraculous dispensation they attended the arrows of
God, and his spears ; for God declared himself in this
war to be the God of Israel. By shining arrows and
glittering spears, he meaneth not only the arms of
Israel his people, but the apparent demonstration of
his own miraculous and extraordinary power declared
in this war, For you heard in the story that God
' cast down great stones from heaven upon them, which
Blew more than Israel's sword did.'
These were arrows of God ; and his spears with which
he fought for Israel, they are caUed bright and glister
ing, both,
1. Because the sun shining upon these great haU-
stones reflected a dazzling light from them, as experi
ence telleth us, both in snow, ice, hailstones, and all
watery bodies ; .
2. And because in this judgment there was so mani
fest appearance of the immedfkte hand of God in this
war. Thus Mr Calvin doth understand these words, and
saith, Sol retentus est, ut daret locum sagittis et hasta
Dei. Only he seemeth to be somewhat too strict when
he saith, Per sagittas et hastam nihil aliud intelligit,
quam arma populi Dei. Yes, sure he meaneth his
own weapons too, with which he fought from heaven,
and those rather as the more shining and glittering.
Montanus also upon these words saith, Sole m et lunam
,cursus suos ad cbmmoditatem exercitus sacri temperasse.
Junius also and' Beza do conceive that these hailstones
' 296

fell not without thunder and lightning, which are the
terrors of heaven and the voice of God. It followeth,
Thou didst march through the land in indignation,
thou didst thresh the heathen in anger. This, as I
conceive, hath reference to the following victories, by
which all the land of Canaan was subdued to Israel ;
for the church here confesseth, that as God by deed of
gift had long before assured this promised land of the
heathen to his Israel, so he gave them a full possession
thereof by marching through the land, and by thresh
ing the inhabitants thereof.
Thus the church confesseth, Ps. xliv. 2, ' We have
heard with our ears, 0 God, our fathers have told us,
what work thou didst in their days, in the time of old.
How thou didst drive out the heathen with thy hand,
and plantedst them in ; how thou didst afflict the people,
and cast them out : for they gat not the land in pos
session by their own sword, neither did their own arm
save them, but thy right hand and thine arm, and the
light of thy countenance, because thou hadst a favour
unto them . ' This phrase of marching through the land
doth express God in arms for Israel. But the other
phrase of threshing the heathen doth imply victory,
and full power over them, even to the stripping them
out of all.
Thou wentest forth for the salvation of thy people,
even for salvation with thine anointed. The cause why
God put himself into this quarrel was the preservation
of his people, where Israel is twice called the people
of God, which must be understood of the adoption of
grace ; for by right of creation, all people of the world
are GodVpeople. This was Israel's glory, and it was
also their safety, that they were God's people ; and
how they came to be so, Moses wiU tell : Deut. vii.
7, 8, * The Lord did not set his love upon you, nor
choose you, because ye were more in number than any
people (for ye were the fewest of aU people) ; but be
cause the Lord loved you, and because he would keep
the oath that he had sworn unto your fathers ;' that
is, he loved you because he loved you. But he addeth,
' Thou wentest forth with thine anointed ;' which Mr
Beza doth understand of David, and so maketh a long
stride, from the conquest of Canaan to the reign of
David, and from these victories to David's victories,
many, many years after. And TremeUius and Junius
do so apply the text. Mr Calvin led them all into
this exposition.
Others conceive that tbe former commemoration is
continued, and they that are before called God's

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MAEBUEY ON HABAKKUK.

209

people are here called God's anointed ; for whereso
ever there is election, there is unction ; and we may
say of Israel, that God anointed them with the oil of
gladness above all their feUow nations ; for David
saith, Non fecit taliter. I am sure the Seventy read
and understand the text thus ; for they read that God
went forth aSieai roOs Xo-rfroCs auroO. The Latin reading
is Cum Christo tuo ; and the original Hebrew is IITCD
his Messiah, which moveth me to refer this to Christ,
who was the bond of that love which knit God so to
Israel, for whose sake God was so favourable to
Israel. Master Calvin doth confess that this hath reference
to Christ, and includeth all the favours of God declared
to Israel from their coming out of Egypt to the last
mercy shewed to them, to have come to them non nisi
interposito mediatore, not without a mediator. But he
addeth that the promise of Christ did more clearly ap
pear, and was more manifestly revealed, in the reign
of David than before, which might give comfort to the
church in distress. That makes Master Calvin go so
low as David's reign, to apply these words.
But the next words shew that the former history of
the wars of Israel, to settle their possession in Canaan,
and not yet at an end. So then, I understand that
God went forth with his Anointed, that is, with Jesus
Christ, to save his people ; and there is the life blood
of aU the comfort in this whole psalm of the church ;
arid by this faith, by faith in this Messiah, the just
shall Hve. It followeth,
Thou woundest the head out of the house of the wicked.
By the house of the wicked, the land of Canaan is
here meant ; and by the head that God wounded,
either the wisdom and poHcy, or the sovereignty and
power of the land is meant : for none of the kings of
the land could stand before Israel, so that the very
head of the house was wounded.
By discovering the foundation to the neck. This was
the manner of God's working against the head of the
house of the wicked, by making the foundation naked;
that is, digging up the very roots thereof, by~an utter
extirpation of the inhabitants of this land.
It was Edom's cry against Jerusalem, Ps. cxxxvii.
7, ' Raze it, raze it;' the margin, ' make bare even
the foundation thereof;' as before you heard out of
Psalm xliv., ' Thou hast cast out the nations, and
placed them in.' It followeth,
Thou didst strike through with his staves the head of
the villages ; that is, thou didst overthrow the inhabi

tants of the land with their own staves. As the poet
saith, Suis et ipsa Roma viribus ruit.
He declareth here the extent of the victory, not only
to their waUed towns and defenced cities, but even to
the villages and hamlets of the land ; so that no part
or corner of the land escaped the hand of God, or the
possession of Israel; but God, who promised them
that land, gave it them, and gave it all into their
hands. This, as it hath a general extent to the whole story
of Israel's conquests, so it may have a more particular
reference. to'the story of that war made in the behalf
of the Gibeonites, where the five kings that made war
against Gibeon hid themselves for safety in a cave at
Makkedah ; and that cave, chosen for safety, proved a
prison for their forthcoming, and Joshua sent men to
roll great stones to stop the mouth of the cave till he
had finished the war, and then he brought them forth
and slew them, and buried them in that cave, Joshua
x. 16. Thus the head of the villages were beaten with
their own staves, and that cave which the kings chose
for their safety was first made the trap to catch them,
then the prison to hold them fast, and at last the
sepulchre to bury them.
Yet more particular reference may it have to the
conquest of the Midianites, Judges vU. ; for in that
battle the Lord declared his strength for Israel mar
vellously, for he said to Gideon their captain, ' The
people that are with thee are too many for me to. give
the Midianites into their hands, lest Israel vaunt them
selves and say, Mine own hand hath saved me.' In
conclusion, God would have no more to go up against
Midian but three hundred men. Now, the army of
the Midianites was great, as appeareth in the former
chapter, ver. 33, ' Then all the Midianites, and the
Amalekites, and the children of the east together.'
Yet God would have no more to go against Midian
but three hundred men against this great army, of
whom he saith before, Judges vi. 5, that ' they came
as grasshoppers for multitude, for both they and their
camels were without number.' And they had much
vexed and impoverished Israel, as the story saith.
But Israel had the victory by those three hundred
men, who, being divided into three companies, in the
beginning of the middle watch of the night, when the
sign was given by Gideon, every man brake a pitcher
of earth that was in his hand, and held their lamp3 in
297

210

MAEBUEY ON HABAKKUK.

[Chap. III.

their left hands, and their trumpets in their right
hands to sound withal, and cried, ' The sword of the
Lord and of Gideon ; and they stood every man in
his place. And-the Lord set every man's sword against
his fellow throughout all the host.' Here it is plain
how God beat them with their own staves, and slew
them with their own swords. And of them we may
well understand that whioh followeth, ' They that
came out as a whirlwind to scatter me, their rejoicing
was to devour the poor secrejJjrj' for the Midianites^
by many direptions, had made fhem~poor, and by
spoiling the increase of the earth almost starved them,
and now they came as a whirlwind in an army to de
stroy them. e
Their secret coming to devour the poor, it is well
expressed in the story : Judges vi. 8, 4, ' And so it
was, when Israel had sown, that the Midianites came
up, and the Amalekites, and the children of the east,
even they came up against them ; and they encamped
agamst them, and destroyed the increase of the earth,
till thou come unto Gaza ; and left no sustenance,
neither sheep, nor ox, nor ass.' Here they assaulted
them secretly by sudden incursions upon them, and
they came out, as a whirlwind by sudden violence, and
they made them poor.
The words thus expounded, we may in this part of ¦
the section consider :
1. The miracle of the station of the sun and moon.
2. The. victory that followed.
3. The conquest of Midian.
(1.) Of the miracle of the station of the sun and
moon. Doct. 1. This example of the station of the sun and
moon, as attending upon the wars of the Lord, doth
further confirm the former doctrine delivered out of
the verse going before, that the inanimate creatures
do serve the Lord, and tlje will of God is their only
nature, whether he guide them by his ordinary pro
vidence, or by his special dispensation of extraordinary
power. It teacheth that God is above all second causes, so
that his revealed determination of means for his opera
tions do not bind him, but his non obstante often inter-
curreth by virtue of his prerogative.
Reason 1. To express him absolute Lord of all,
ruling all things by the word ' of his power, that he
may be both trusted and feared above all.
Reason 2. To divert us from the overweening of
our fellow-creatures ; for many nations, having ob-
298

served the good that the sun doth on earth, have
worshipped the sun, and some lunatics have as wisely
worshipped the moon ; others have adored some spe
cial stars as'the ascendants in their nativities. The
Egyptians, in respect, as is thought, of the great
profit that came of kine, did worship a living buUock
or calf, and of them the Israelites learned that idola
try. Herodotus tells* how Cambyses, coming with
his conquering forces into Egypt, saw the Egyptians
worshipping ^their calf; he drew his sword, and cut
him on the thign." Task- he bled exceedingly, and
shortly after died. CambysesT^eehig thisr cried-ou.--
in scorn of the Egyptians, 0 capita nequam hujusmodi
dii existunt, carne et sanguine praditi, et ferrum sen-
tientes ? dignus nimirum 2Egyptiis hic deus I
Thus came into the church the worship of angels,
and the mother of our Lord, and saints, and it is be
cause they were benefactors to the church. And
after for their sakes their images were worshipped, as
at this day in the church of Rome.
To divert us from this superstition and idolatry,
and to teaeh us to know our fellow- creatures, God
doth alter sometimes the established order of his go
vernment, and saith, as Christ to his disciples, ' Are
these the things you look upon ?'
Surely the sun, of all things, is that God hath made
for the use and service of God,f as the most glorious,
the most comfortable, in respect of light, which it
giveth us from its own body, and which it bendethj
to the moon and stars, and in respect of its influ
ence, so that, as Ambrose calleth it, ornamentum cmli,
the ornament of heaven, and oculum mundi, the eye
of the world, others have called it animam mundi, the
soul of the world, as the quickener of all living things.
Three most memorable evidences of God's power in
the sun are past : this of the standing of it for the
space of a whole day, the going back of the shadow
upon the dial of Ahaz hi the days of Hezekiah ten
degrees, 2 Kings xx. 11, and the miraculous eclipse
at the death of Christ. And Christ, foretelling the
end of _he world, saith, Mat. xxiv. 29, that ' the sun
shall be darkened, and the moon shall not give her
light.' St Augustine§ proves the divinity from these things
which we call portentous, and he blameth the ma
thematicians for affirming those extraordinary effects
in natural bodies, celestial or terrestrial, to be contra
* Thai, lxxvi. J Qu. ' lendeth ' ?— Ed.,
t Qu. ' man ' ?— Ed. § De Civit. ii. 8.

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naturam, against nature, quomodo est enim contra na
turam, quod Dei fit voluntate, cum voluntas tanti Crea-
toris, -creatura natura sit ? Portentum enim fit non
contra naturam, sed contra quam nota est natura.
Reason 3. This station of the sun and moon at
this time doth serve to justify the lawfulness of a
just war, for they attended the arrows and the spear
of God. This was a just war, for,
1. It had a warrant from God, to possess God's
Israel of their own land which God had given them.
This is the warrant of policy.
2. It was against idolaters, whom they were sent
to destroy, the warrant of religion.
3. It was in the behalf of the Gibeonites, their con
federates by oath ; lex gentium, the law of nations.
It is a sin to sit and look on when either our com
monwealth, or God's reUgion, or the oath of confe
deracy, suffereth.
This war was here managed openly, and in the
sight of the sun ; and God declared himself both of
the council of war and an auxiliary friend to his
Israel in the same, for none but he could have stayed
the course of the sun and moon.
Use. Now these extraordinary operations of God,
as St Austin saith, are called monstra ut a mon-
strando ; so they are caUed portenta d, portendo, et pro-
digia a porro dicendo. Therefore let us see what they
shew and what they teach us.
1. They teach us the great commandment of the
law, to love God and to keep his commandments.
This power in doing so great things, and this mercy
in doing the same for Israel, doth weU deserve that
service from his cburch, observe it in a touch, remem
ber it in the front of the law, ' I am the Lord thy God
which brought thee out of the land of Egypt,' for that
leadeth us into the full story of Israel's peregrination,
and is there used to move obedience.
And we cannot make a better use of our frequent
commemoration of the manifold mercies of God to us,
than to stir up ourselves to serve him. So Christ's
greater dehverance is urged by Zacharias, ut liberati
serviamus. 2. It serveth to direct us in the estimation of the
creatures of God, for the honour that we can do them
lawfully is but to glorify God for the good we receive
by them ; honour is only due to him that employeth
them. Take heed of idols, take heed of superstition, let
not another gospel bewitch any of us. When the sun

communicateth his light to all the world, every corner
and part of the world is not illuminate alike. There be
some precious stones that reflect the light of the sun
more than others do ; we value these above other, yet
we know that the light is all borrowed of the sun.
And though, in our fellow-creatures, the gifts and
graces of God be in differing measures given, for which
we value them above an ordinary price, yet we reserve
to our God the honour of the gift of every good and
perfect gift, who is the Father of lights ; and we do
him wrong if we draw any of our fellow-creatures into
the communion of his glory.
3. Let me add this for caution, let not our thoughts
be so ravished with the contemplation of God's extra
ordinary power, Sometimes expressed in the service of
his creatures, as that we do neglect his ordinary pro
vidence, which, in true judgment, is more admirable.
It is St Austin's note, Qua sunt rara, sunt mira. But
he saith, it is more admirable to behold so many faces
so unlike in form, feature, and proportion, yet we do
more wonder to see two faces aUke. It is not so ad
mirable, in true judgment, to see the sun stand still in
heaven, as a glorious candle set upon a candlestick, as
to see it move and set, and rise in so constant manner
as it doth. Therefore, let the common providence of
God lose nothing by his extraordinary UgMnings of
power, and flashes of prerogative.
4. This serveth also to encourage us in the cause of
religion, or in the just defence of the oppressed, to
awake our courage and to take pains.
It belongeth not to us, who are God's ministers, to
inquire what cause of wars we have at this present,
what means must be used to commence and maintain
them. This belongeth to us, to animate all that are
called to just wars, to take courage from this example.
If the sun stood still whilst Joshua did fight for the
Gibeonites, because God's oath had bound Israel to
them in confederacy, I cannot doubt but the Sun of
righteousness, the Captain of God's guards, the Lord
of his hosts, will cover their heads in the day of battle,
that fight for the oppressed church of God, their
brethren, the professors of the same faith, the worship
pers of the same God.
Whereas this miracle of the station of the sun and
moon was done at the instance of Joshua, we are
taught to behold the truth of God's promises made to
his servants. He had promised Joshua to magnify
him in the sight of his people, Josh. i. 17, and the
blessing of the people on Joshua was only, ' The Lord
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be with thee, as he was with Moses.' So he was in
the division of the waters of Jordan, so was he in the
conquest of Jericho and Ai ; and never was there such
a thing seen, that the Lord heard the voice of a man,
to make the day two days long.
1. This was done to prevent idolatry, that the people
might not erect any memory to Moses, to honour him
with divine honour, which also God feared; and there
fore he buried Moses himself, and would let no man
know where he was buried, to prevent idolatry. The
devil, no doubt, knew the place ; that was the quarrel
between Michael and the devil, about the body of
Moses, for the devil would fain have discovered where
it was, to have misled the people to idolatry, but
Michael resisted him. Now when the people see that
he which was great in Moses is as great in Joshua,
and they have experience that Joshua hath of the
same spirit that Moses had, this doth direct their
judgments not to look upon the instruments by whom
wonders are done, but on God, who doth them, and
can do them as well by Joshua as by Moses.
2. This was done to assure the former promises of
the quiet and full possession of the land, against the
fear which the spies suggested ; for if God declare by
these signs that he fighteth for Israel, as it is said
upon this sign, Josh. x. 14, Israel need not fear the
power of their enemies, they may go forth in the
strength of the Lord, his word is their warrant, his
truth their assurance.
Use. When we behold the same power of God in
the change of ministers of his will, we learn to know,
whatsoever alteration the vicissitude of time maketh
on earth, yet, ' thou, Lord, art the same, and thy
years do not fail.' Therefore, as David saith, ' Put
not your trust in princes, nor in any son of man, for
there is no help in them ;' there is help by them, but
it is not in them : ' our help is in the name of the
Lord, who hath made heaven and earth.'
Use 2. This sheweth the perpetual course of God's
favour to his church. The faithful servant of God,
Moses, dieth, but the spirit that God put upon Moses
survived him, and rested upon Joshua; he was conse
crated to that employment,
1. By God's own election and designation ;
2. By the imposition of Moses' hands, Num. xxvii.
18, and the devolution of some of his honour upon
him; 3. By God's own gift of the same spirit that was
upon Moses. 300

Thus, where God loveth a people, the favour of
God runneth in a full stream in the channel of his
church. Use 3. Seeing this constant truth of God, in his
gracious promises to his church, hath reference to our
obedience, this must teach us to obey and serve our
God in all things, that his sun may shine upon our
tabernacles, and that we may anoint our paths with
butter ; for as David saith, ' No good thing wUl he
withhold from them that serve the Lord.' He hath
shewed his people what they shall trust to, blessings
and cursings, life and death, Deut. xxviii.
Doct. 3. This also teacheth us, as the apostle doth,
' The effectual fervent prayer of a righteous man pre-
vaileth much,' James v. 16. He proveth it by the
example of Elijah, who, though he were a man subject
to the like passions as we are, ' he prayed earnestly
that it might not rain, and it rained not on the earth
in three years and six months. And he prayed again,
and the heaven gave rain.'
So this example of Joshua praying is a full example
of the effectual power of prayer. These examples, as
that also of Moses praying upon the mount when
Joshua fought with Amalek, Exod. xvii., do all seem
to prove the force of prayer ; and great reason there is
that this should be effectual with God.
1. Because there is no service that man can perform
to God wherein he doth so much part with himself,
and even lay himself down [as] in prayer, for therein
he openeth his heart to God, and poureth forth his
spirit to him, and his- faith doth bring God to him face
to face. When men pray as they ought, they know
God and themselves : they know and confess him' the
faithful creator, the merciful redeemer, the gracious
preserver, the bounteous rewarder of men ; and they
know themselves to be but men, that is indigent and
needy, having nothing but what they receive from his
hand, and of his free gift, immerent, deserving none,
not the least, of his favours. Which two consider
ations do serve to humble us, and to honour him.
We find in Scripture watching and fasting often
joined with prayer, as outward means to tame and
subdue the flesh, that it may be the lesser able to
resist the power of the spirit, for the spirit is wiUing
in the servant of God, but the flesh is weak.
2. There is no part of God's worship that hath so
many precepts to impose it on us as prayer hath in
both the Testaments; none that have so many ex
amples of great success and prevailing with God ; none

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213

that have so good means to perform as prayer ; none
that hath so many promises made to it in holy
Scripture. 1. For precepts. So soon as God had established
him an house for his public worship, he commanded
it to be ' called an house of prayer to aU nations.'
" Solomon dedicated that house to God by prayer. It
is God's own word, ' Seek ye my face ;' it is the
church's answer, ' Thy face, 0 Lord, will I seek ;' and
Christ our Saviour often in the Gospel, the apostles
after him, enjoins it.
2. For example. We have Abraham, Isaac, and
Jacob, Moses, David, Solomon, Hezekiah, Elijah,
Manasseh, Nehemiah, Job, Samuel, Daniel, and all
the prophets, aU the holy men, Christ, his apostles,
all with admirable success.
3. For means. Christ taught us to pray, shewed us
the way to the Father, in his mediation and by his
name ; and the Spirit which Christ left in his church
helpeth our infirmities. Christ hath comprehended all
in a few words : ' Whatosever ye shaU ask the Father
in my name, it shaU be given you.' ' Ask and receive,
that your joy may be fuU,' petite, quarite, pulsate.
Use. These great examples of success do aU seem
to stir us up to the performance of this part of God's
worship, both,
1. In obedience to the commandment of God, who
hath imposed this duty on us, whose commandments
are mighty, and ought not to be Ughtlied.
2. In an holy ambition of the best graces of God,
which are this way obtained of him.
3. In an humble love to our God, to whose presence
and conference we come by prayer.
. 4. In an holy imitation of those great examples,
which are so frequent in God's faithful ones, in the
double Testament of God.
5. In a thankful use of the means by God ordained
to faciHtate this service, that we receive not the grace
of God in vain.
6. In a confident faith in God's gracious and free
promises, which are yea and amen.
7. In an humble sense and feeling of our own
wants, and the necessities of our brethren ; for so we do
exercise both our piety to God, and our charity to our
selves and our brethren.
Obj. But this discourageth many. We read of
great power of prayer of old, as that Moses' prayer
gave Joshua victory ; Joshua's prayer made the sun
stand still; Elijah by prayer shut up heaven, by

prayer he opened it ; Daniel by prayer shut up the
mouths of the lions in their den. We see no such
effects of prayer now, and therefore we think prayer is
not of such effect now as heretofore.
Sol. To this our answer is, that great and extra
ordinary examples of the success of prayer are but
thinly scattered in the book of God, to shew the power
of God's ordinance. Neither may that be a rule to us,
that prayer is not of force as it hath been, because we
do not see such great effects thereof as have appeared
in former times. For in the time of the shadow, when
Christ was seen in type and under a veil, there was
need of extraordinary examples to confirm faith ; but
to us that live in the clear light of the gospel, to whom
Christ is made manifest to be our intercessor, this may
seem to strengthen faith. If God did hear the prayers
of his faithful ones, and answered them by miracles,
they had special warrant to demand those things at
the hands of God. We have no such warrant, but
look we what we may pray for, and we shall find that
God doth answer us with success.
1. That the name of God may be hallowed. Doth
not every faithful servant of God place his trust in
this name ? doth he not praise it for aU things ?
2. That the kingdom of God may come. Is not
this kingdom of grace in the church ? Doth not the
believer feel Christ reigning in his heart, and ruling
him by his Spirit ? and doth he not expect his second
coming in glory, and believe everlasting life ?
3. That the will of God may be done here as it is
in ^heaven. Is it not so ? Our conversation is in
heaven. Doth not the whole life of a faithful soul
spend itself in imitation of Christ, and of the angels
of God, and of the holy saints that are gone before us
to praise God in heaven ?
4. Have we not daily bread ? Doth not God feed us
with food convenient for us ?
5. Doth not God assure our consciences of the free
remission of our sins ?
6. Doth not he in temptations save us from the evil
one that seeketh our destruction, and maketh them
the exercises of our virtue, that are directed to the
dilapidation of our faith ?
We may ask nothing else of God but what hath
reference to one of these petitions, and in all these God
heareth us, and granteth our requests.
Our own want of faith and zeal in prayer, our own
neglect of the duty, our own unthankfulness to God
for benefits already received, our corrupt desires to
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spend the favours of God upon our lusts, may make
many of our prayers miscarry ; much more if we do
ask anything at the hands of God which is not lawful.
But let us ask as he commandeth, and the argument
wUl foUow comfortably. If the servants of God have
heretofore prevailed with God so far as to work
miracles for their good, much more will God hear our
ordinary suits, and grant them, so far as may stand
with the glory of his name and our good.
But at adventure he hath commanded us to pray ;
and let us do our duty in obedience to him, and leave
the success to his fatherly providence. Prayer is the
casting our care upon God, and is not that a great
comfort to us, when our care is put off, and so repose
that we may serve our God without fear or care for
things of this life ?
2. The victory that followed the station of the sun
and moon contains two things :
1. What God did in indignation to his enemies.
2. What he did in favour to his people.
1. What he did in indignation.
Containing, 1. His martial march through the land.
2. His conquest of it.
1 . His march. ' Thou didst march through the
land in indignation ; ' which teacheth us,
Doct. That in all wars God is Lord of hosts, and
general of all the armies that fight in his quarrel.
This was assured. to Joshua by a vision; for, Josh.
v. 13, 'It came to pass, when Joshua was by Jericho,
that he lifted up his eyes and looked, and, behold,
there stood a man over against him, with his sword
drawn in his hand ; and Joshua went unto him, 'and
said unto him, Art thbu for us, or for our adversaries ?
And he said, Nay ; but as a captain of the^host of the
Lord am I now come. And Joshua fell on his face to
the earth, and did worship.' This must be God that
appeared to him by this angel; and, it is the same
angel which God before promised: Exod. xxiii. 20,
' Behold, I send an angel before thee, to keep thee in
the way, and to bring thee into the place which I have
prepared. Beware of him, and obey his voice, and
provoke him not ; for he will not pardon your trans
gressions ; for my name is in him.'
This angel must needs be the same, who is after
called the Messiah, or Anointed, in the next verse ; and
both the power that was given him of God to protect
and to pardon, and the charge that was given to the
people not to offend him, and the worship which
302

Joshua did give him, and the name which God said
was in him, prove him to be Jesus Christ.
All serves to prove that God was the leader of these
wars, as here is said, ' Thou didst march through the
land.' And God did take it upon himself : Isa. xiv. 7,
' I the Lord do all these things.'
The reason is, because war is one of the rods of
God, wherewith he doth scourge the sins of men. For
thus saith the Lord God, Ezek. xiv. 21, * How much
more when I send my four great judgments upon
Jerusalem ? ' The first of them is the sword.
Who can manage the judgments of God but himself ?
and therefore, when wicked persons are employed by
him to punish sinners by the sword, he confesseth the
service done to him, as in the case of Nebuchadnezzar,
king'jjf Babel, against Tyrus: Ezek. xxix. 20, 'I
have given him the land of Egypt, for the labour
wherewith he served against Tyrus, because they
wrought for me, saith the Lord.'
God ordereth all wars ; for wars, as I have said, is
one of God's own rods, and none can manage them
without him ; so aU wars, as they are from him, are
just wars > But they may be unjust in respect of them
that commence and prosecute them. The point, then,
here taught is, that in all wars which are just in
respCct of God, who smiteth them, God is the leader
and the protector of his armies, who giveth them both
strength to fight and victory in battle.
These were God's wars by which Israel was settled
in the land of Canaan, and they were the wars of God
by which Israel was led away captive into Babel. You
heard God himself say so : Hab. i. 6, ' For,lo, I raise
up the Chaldeans, that bitter and hasty nation, which
shaU march through the breadth of the land, to possess
the dweUing-places that are not theirs.' God was he
that marched through the land, then, in indignation.
Use. This teacheth us, wheresoever we see the sword
of God abroad in the world to smite, to confess it to
be God's sore judgment, without whom no man could
draw a sword, or lift up his arm in the world.
Note. God brought in his Israel by the sword, and
by the sword he carrieth them out of Canaan; the
hand of the Lord is in both.
Therefore, whatsoever preparations of war God's
servants do make, to hold or to recover their own right,
to reHeve the distresses of others, or to suppress the
injuries of oppressors, they must commit their cause
to the Lord, and seek their strength from him, and
depend on him for their success.

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215

But as God is the author and manager of all wars,
so is he the special protector of those that he hath sepa
rated from the world to be his church and peculiar
people, as in the story of Israel's passage you have
heard. In this war, God did march before his Israel against
the inhabitants of Canaan, and cast the fear of them
upon them all. This is a great advantage in all wars,
to have God on their sides, for as David saith, ' If the
Lord had not been on our side, when men rose up
against us, they had swaUowed us up,' &c. Then is
God a special protector, when he directeth his war to
the good of them whom he protecteth, and marcheth
in fury against their enemies. And thus it was with
Israel when they took possession of Canaan, as you
have heard : Ps. xliv. 3, ' For they gat not the land
in possession by their own arm, neither did their
own arm save them, but thy right hand and thine
arm,' &c.
The distressed have a special warrant to caU upon
God ; and it was the voice of the church, when the ark
removed, to say, Exsurgat Deus, dissipentur inimid ejus,
let God arise, and let his enemies be scattered.
God is merciful to our land and church, that we yet
live in peace ; it is full of comfort, when God marcheth
before his church in their wars, but it is much more
happiness when he biddeth us go to our chambers,
and shut the door after us, and tarry a while tiU the
storm of troubles overblow. But then it is most
joyous, when he giveth peace within our walls and
plenty within our palaces.
Thus have we Uved hitherto by the favour of the
God of peace, and it shall do well that we do lay this
example to heart. For the same God that marched
before Israel to plant them in, doth now march before
the Chaldeans to cast them out ; he that fought for
them to give them their land, now fighteth against
them to carry them captives out of the land. It is
the indignation of God that maketh this change, and
it is their sin that thus provoketh him ; yet they look
back in their captivity, and comfort themselves with
the remembrance of God's former protection.
Sin hath made this change ; are we more in the
favour of God than Israel was, or have we sinned less
than they did, that their evUs should not come on us ?
Surely the sins of our land are both many and heinous,
the double edge of the word, which is drawn and used
against them, doth not draw blood.
Nullus sequitur de vulnere sanguis.

The course that is taken for reformation is pre
posterous, for men look without themselves, and com
plain of the faults of others, and would fain amend
their brethren ; but the right way is, let every one
strive and labour to amend one. And all that say,
Let not this evil come upon us, not the sword, not
the pestilence, not famine ; let them be tender that
no evil come out of them, for our sins are they
which part God and us, which maketh him that set
us up cast us down.
2. His conquest. This is expressed in divers
phrases, to declare it fierce and violent.
1. ' Thou didst thrash the heathen in anger.'
2. ' Thou woundest the head out of the house of
the wicked.'
3. ' Discovering the foundation to the neck.'
All look one way, to describe God in his indigna
tion, how he lays about him ; and they teach us that
' it is a fearful thing to fall into the hands of the liv
ing God,' for he is known by executing judgment, and
the heathen are punished in his sight. True, that he
is patient and longsuffering, even toward the heathen
that know not God. Long did the cursed seed of
Ham possess the land of Canaan, and God deferred
their punishment to the fourth generation; himself
giveth the reason of it : Gen. xv. 16, ' For the iniquity
of the Amorites is not yet full.'
There be six signs of ensuing judgment ; and where
they are found, what remaineth but a fearful expecta
tion of the fierce wrath of God ?
1. The quality of the sins committed ; if they be of
those crying sins which do immediately impeach the
glorious jnajesty of God ; such as are superstition and
idolatry, which do give the glory of God to creatures,
blasphemy, breach of God's Sabbath; or such as
violate human society, sins against nature, as in the
Sodomites; sins of blood, as in the old world sins; of
oppression, bribery, extortion, corruption of justice,
and such like. These things do put almighty God so
to it, that he saith, Jer. v. 7, ' How shall I pardon
thee for these things? shall I not visit for these
things ? saith the Lord : shall not my soul be avenged
on such a nation as this ?' The fields look yellow, as
Christ saith, for the harvest, and call for the sickle of
God's vengeance to cut them down.
2. The spreading and extent of sin ; when it hath
corrupted the most, as in the old world God said to
Noah, ' Thee only have I found righteous before me
in this age ;' and in Sodom not ten righteous to be
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[Chap. III.

found ; and in Jerusalem God said, ' Run to and fro
through the streets of Jerusalem, and see now and
know, and seek in the broad places thereof, if ye can
find a man, if there be any that executeth judgment,
that seeketh truth, and I wiU pardon it.' The pro
phet did go the circuit. He searched amongst mean
men, and he found them foolish and ignorant; he
gat him amongst the great ones, and he found them
such as had broken the yoke. When sin once covereth
the face of the earth, and is grown like a general pes
tilence infecting the greatest part, Moses, Job, Samuel,
and Daniel may pray and have no audience.
3. The impudency and boldness of sin ; when men
are not ashamed of their evils that they commit, to
cover and conceal them, to do them in the dark, but
brave the sun with them ; as Absalom defiled the con
cubines of David in the sight of the sun, and before
all Israel. It is God's complaint of his people : Isa.
iii. 9, ' The show of their countenance doth witness
against them, and they declare their sin as Sodom,
and they hide it not.' And again, Jer. vi. 15, ' Were
they ashamed when they had committed abomination?
nay, they were not at all ashamed, neither could they
blush.' Jer. iii. 3, ' Thou hast an harlot's forehead,
thou refusest to be ashamed.'
4. Ostentation of sin. When men do make their
boast thereof, ' why boastest thou thyself in mischief?'
Upon which words St Augustine saith, Gloria malig-
nitatis, gloria est malorum. He saith, it is a foolish
boast to glory in evU ; for evU is easily done. He
gives many instances, the care of preparing the seed,
and of the ground, the sowing, the weeding, the at
tending, how many hands it asketh, and Absalom can
set it all on fire in a moment. So Samson's foxes did
the fields of the Philistines. The wise man setteth it
down as a fault, Prov. xx. 6, ' Most men will pro
claim every man his own goodness ;' how much more
to boast of evil, as wantonS boast how many they have
defiled, and drunkards how many they have out-drunk.
5. Making a mock at sin. So the wise man saith,
there be that toss fire-brands, and say, ' Am not I in
sport ?' AU our sins are fire-brands ; we need no
other rods to scourge us here, no other fuel to entire
us hereafter, than our own sin ; this is hilaris insa-
nia, to make ourselves merry with these, and to sit in
the chair of the scornful.
6. Incorrigibility. When the gracious warnings of
God do not lead them to repentance ; when the angry
threatenings of God do not draw blood of them ; when
304

the rods of God's favourable chastisement do not smart
upon them. ' 0 Lord,' saith Jeremiah, chap. v. 3,
' thou hast stricken them, but they have not grieved.'
Correction had wont to be the way to reclaim sinners,
but when iniquity is come to the full ripeness, God
may lay on while he will ; they that have not known
the way of peace, will harden their hearts, as Pharaoh
did, and correction will but make them curse and
blaspheme God to his face. This was the full iniquity
of these nations whom God threshed, and wounded,
and digged up, and cast out, that he might plant his
Israel therein.
Use. And it teacheth us to be wise to salvation ; as
the apostle saith, ' Thou man of God, fly these things.'
And let me say to you, as Lot to the Sodomites, ' I
pray you, my brethren, do not so wickedly.'
1. Take heed of idols : ' Babes, keep yourselves
from idols.' Idolatry hath grown bolder of late than
heretofore. The factors of Rome are busy amongst
us trading for proselytes ; but God stirreth up the
spirits of his religious servants to solicit the cause of
religion, and the worthies of our land stand up with
zealous fervency of spirit for the truth of God.
This is the light of Israel ; so long as we keep the
fire of God burning upon our altars, we shaU have
hope that God is with us, and that he will give us his
blessing of peace. Let us break off our sins by re
pentance, that we may turn away the indignation of
God from us ; let not sin reign in our mortal bodies,
that we should obey it in the lusts thereof.
2. Let us take heed that we give not way to sin,
either in ourselves or in others, lest it overgrow us ;
but let us examine our own hearts in our chambers,
and turn to the Lord. And if a brother by occasion
fall into sin, let them that are spiritual restore him
with the spirit of meekness.
3. Let shame cover our faces for the evils that we
have done ; it is no shame to be ashamed of our evils.
As there is a godly sorrow, so there is a godly shame ;
let us say with Job, ' I covered not my transgression
with Adam, by hiding my iniquity in my bosom.'
4. Let it grieve us that we have sinned, and let us
not boast thereof, but say with Job, Peecavi, quid
fadam tibi; with Saul, 'I have sinned, and done
foolishly.' 5. Let the remembrance of our sin smite our hearts,
as David's heart smote him when he had numbered
the people, and let us do no more so. Let the judg
ments of God make us afraid.

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217

6. Let the corrections of God humble us, and cast
us at the feet of God, that he may shew us mercy ;
and with Paul, let us pray three times, that the angel
of Satan may be taken from us.
Then shall we neither feel the flail of God threshing
ns, nor the sword of God wounding us, nor the spade
of God digging [us] up ; but we shall rejoice, every
man under his own vine, and under his own fig-tree.
2. What he did in favour to his own : ' Thou wentest
forth for the salvation of thy people, even for salvation
with thine anointed.' David saith, ' Truly God is
good to Israel.'
The everlasting comfort of the church hath been
planted and grounded in the favour of God, by the
mediation of Jesus Christ his anointed. For although
Christ were not so manifest to his church before, and
in the time of the law, as he hath been in the time of
the gospel, yet he hath been always the hope of all
the ends of the world.
Reason. The reason is, because Christ is not only a
mediator of intercession to pray for us, and a mediator
of satisfaction to die for us, and a mediator of salva
tion to prepare eternal mansions for us, but he is, and
ever was, and wiU be, a mediator also of temporal
protection to keep and defend us from aU evils ; so
that the sun shaU not smite us by day, nor the moon
by night. For as God created us to his own image,
so he fitted to his only begotten Son a body in our
image ; he was made of a woman, and so soon as his
word had made him the promised seed, so soon was
he crucified for us, and was the Lamb slain from the
beginning of the world. Then did he take his church
into his bosom, and married her to himself, and they
became one body ; and ever since his angels have
charge over her, to keep her in aU her ways ; and this
must comfort Israel in Babylon, that God went before
them with his Anointed, to settle them in the promised
land. There be no other mercies that will tarry by us, but
those which God doth vouchsafe us by the means of
this mediator. He imparteth many outward blessings
even to the wicked, by the means of his Holy Ghost ;
for all the knowledge that they_ have, all the wisdom
in arts and sciences, be tbe gifts of the Holy Ghost ;
but they have no portion at all in the office of Christ,
he was not anointed for them.
From hence the apostle doth conclude, that God
hath not forsaken the Jews, but that they shall be
caUed again ; for he saith, Rom. xi. 1, 2, ' Hath God

cast away his people ?' he answereth, ' God hath not
cast away his people whom he foreknew.' The elec
tion of grace, which made them his, doth confirm them
to him for ever, and therefore they mention his going
before them with his Anointed, to assure them, that
though they go into captivity, and abide a long time
there, yet they shaU not be left in bonds for ever ; for
the Spirit of the Lord is upon this Anointed, Isa. Ixi. 1,
' to preach liberty to captives, and the opening the
prison to them that are bound.'
This is now the true comfort of the distressed parts
of the church, which groan under the burden of op
pression and bloody persecution. They cry for the
help of men, and no nation doth succour them ; they
weep and pray to God and to his Anointed, and, no
doubt, but in good time he will come down to them
to visit them in his mercy ; they are Christians, and
they carry the name of God's Anointed. His name is
in them, and his -righteousness and truth are their
hope and strength. It is time for thee, Lord, to put
to thy hand, for the wicked sons of Belial, the children
of Edom, cry out against thy church, Down with it,
down with it, even to the ground. The bishop of
Rome abetteth the unchristian shedding of Christian
blood by his letters, and disperseth his whetstones to
sharpen the sword of God's enemies against God's
church. Let us say with old Jacob, ' 0 Lord, I have
waited for thy salvation,' for thy Jesus.
2. This repetition of salvation, ' Thou wentest forth
for the salvation of thy people, even for salvation,'
teacheth us,
Doct. 2. That God hath taken upon himself the
care of the preservation of his church. Therefore he
goeth before them for salvation, and he doth never
leave them nor forsake them.
Reason 1. God hath many gracious titles, which do
assure his love and favour to us. He is called Jehovah,
so we Hve, move, and have our being in him. He is
called by Job the Preserver of men ; St Paul addeth,
especially of the elect, for their salvation is a pecuHar
grace, no common favour. And so his right hand
both supporteth and guideth us, that we neither stray
out of the way, nor fall in the way. He is caUed our
Shepherd, and so we come to want nothing, for he
leadeth us both to the green pastures and to the
waters of comfort. He is called the Husband of the
church, and Christ preserveth her to him, sine macula
et ruga, ' without spot or wrinkle ;' and Christ teacheth
us to caU him our Father, so as a father hath com-
305
U

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[Chap. Ill

passion, Sec The Lord is our King of old, he maketh
salvation in the midst of the earth. All these titles
declare him no non-resident from his charge ; he is
always incumbent. For ipse est qui dat salutem.
Reason 2. Because the church committeth itself to
him, and casteth her care upon him, and he never
failed them that trust in him. St Paul, ' I know
whom I have trusted.' ' Commit thy ways to the
Lord, and trust in him, and he shall bring it to pass.'
Reason 3. The church of God giveth him no rest,
but by continual supplications importuneth his saving
protection, saying, ' 0 Lord, I pray thee, save now ;
O Lord, I pray thee, now give prosperity.' He hath
commanded her so to do ; to seek, to ask, to knock ;
and invocation is one of the marks of God's children.
' He that caUeth on the name of the Lord shall be
saved.' They are called the assembly of God's armies,
and their prayers be their weapons, heaven is their
abiding city which they besiege, and Christ saith,
' the violent take it by force.' For, multorum preces
impossibile est contemni.
Reason 4. Christ himself always prayeth the Father
for his church, that God would keep it ; and he saith
to his Father, ' I know that thou hearest me always.'
Use. This comfortable doctrine serveth to refresh
the grieved soul in time of affliction. The smart of
God's rod doth many times put us into fits of im
patience and murmuring, and the delay of God's saving
help doth often stagger our weak faith ; that the man
after God's own heart doth sometimes fear that God
hath given him over.
In great losses, as of our honours and preferments,
of our liberty, of our wealth, of our dear friends, it is
some time before we can recover from this shaking fit
of fear, that God hath forsaken us, and we say, Ps.
x. 1, ' Why standest thou so far off, 0 Lord, and
hidest thee in due time, in time of affliction ?'
But when we remember 'thou art with me,' it
establisheth our footsteps, it strengtheneth our weak
knees, and comforteth our sorrowful hearts, and
biddeth us ' Rejoice in the Lord ;' again it saith,
' rejoice.' So David, ' I waited patiently for God ;'
and so he comforteth bis soul : Ps. xliii. 5. ' Wait on
God, for I wiU yet give him thanks, for the help of
his presence ; he is my present help, and my God.'
So then, if present issue appear not out of affliction,
let us not faint in our troubles, but persuade us that
God is with us, and the rock of our salvation will not
fail us. 306

Use 2. This sheweth that we need not seek further
for salvation than to God himself and his Anointed,
seeing they are always with us. It is a foolish and
idle superstition and idolatry to seek our salvation
from or by tHe means of angels or saints, or the
mother of our Lord, when we have both him and his
anointed Messiah, that is, both the giver and mediator
of salvation, with us.
This foolish devotion of the Roman church, of mak
ing way by angels and saints, hath three great defects,
which all the wit of Rome and hell could never cover
or conceal.
1. It hath no commandment to require it,
2. It hath no example to lead us to it.
3. It hath no promise in Scripture to reward it.
Ps Ixxiii. 25, ' Whom have I in heaven but thee ?
and I have none upon earth that I desire besides
thee.' They be our glorious fellow-creatures, we
honour God for the good that they have done in his
church. We believe that they pray for our happy
deliverance from all miseries of life, and the society
of their lives. We imitate their holy examples, and
do strive to follow them in their virtues, and pray for
the graces of God that sanctified them on earth. But
for our salvation we know that he is always with us,
that saveth us, and his Anointed doth never forsake
us, that keepeth us from evil. We hear him saying,
' Come unto me ;' and he calleth us not to heaven
to him, but, ' Lo, I am with you to the end of the
world.' He is near unto aU that call upon him, and
he is easily found of them that seek him.
Use 3. This doth give us fair warning to take heed
that we do not leave our God and live in sin, for he
is not so near us but that ourselves may separate be-
ween him and us, for it is also true that God putteth
a great deal of difference between an ungodly and
godly man ; as Solomon saith, Prov. xv. 29, ' The
Lord is far from the wicked, but he heareth the prayer
of the righteous.' And as God is far from them, so
is salvation ; as David saith, Ps. cxix. 55, ' Salvation
is far from the wicked.' As we tender the favourable
protection and love of God, let us take heed of sin.
Isa. Hx. 1, ' Behold, the Lord's hand is not shortened.
that it cannot save ; nor his ear heavy, that it cannot
hear : but your iniquities have separated between you
and your God, and your sins have hid his face from
you, that he wiU not hear.'
Use 4. Seeing our salvation is of him only by his
Anointed, let us remember that we are called Chris-

Vee. 14]

MAEBUEY ON HABAKKUK.

219

tians after his name ; not only Christum, Lo, I am with
you, and Spiritum Christi, whom I will send you
from the Father, but we have xS'ef/,a> ^e verv anoiat-
ing itself, left and deposited in the church; as St
John saith, 1 John ii. 2, ' But ye have an unction
from the Holy One.' If we keep this unction, we are
sure of this salvation, therefore grieve not the Spirit
of God, resist not the Holy Ghost, receive not the
grace of God in vain.
And so let the enemy of mankind and his agents
do their worst to annoy us, our salvation is bound up
in the bundle of life with our God for ever ; we may go
forth boldly in the strength of the Lord, both against
the enemies of our temporal estate and the spiritual
adversaries of our souls, for who can wrong us if we
follow the thing that is good ?
God, who maketh in us both velle et facere, to will
and to do, make us able for this work of our salvation !

Ver. 14. Thou didst strike through with his staves
the head of his villages ; they came out as a whirlwind to
scatter me : their rejoicing was to devour the poor secretly.
This, as you have heard before in the exposition of
the words, hath reference to that victory which God
gave against the Midianites to his Israel, Judges
vn. 22, wherein the Lord set every man's sword
against his feUow throughout all the host, for there
he struck them with their own staves, and armed
them against themselves to their own ruin.
Wherein consider with me two things :
1. Their punishment.
2. Their sin.
In the punishment we are taught,
Doct. That God in his just judgment maketh the
ungodly rods to punish one another of them. If they
have no other enemies but themselves, they shall go
together by the ears amongst themselves, and smite
one another.
This is that which God threatened against the sins
in Israel : Isa. xix. 19, ' No man shall spare his bro
ther; he shaU snatch on the right hand, and be hungry,
and he shall eat on the left hand, and shall not be
satisfied : they shaU eat every man the flesh of his
own arm ; Manasseh Ephraim, and Ephraim Man
asseh, and they together shall be against Judah.'
This was the burden of Egypt : Isa. xix. 2, ' And
I wUl set the Egyptians against the Egyptians, and
they shall fight every one against his brother, and

every one against his neighbour, city against city, and
kingdom against kingdom.'
In the first of these two places the prophet doth
foretell how the tribes shall fall out among themselves,
and how their greediness of wealth and honour shall
make them devour one another; for the apostle giveth
warning that we be tender how we bite one another,
' lest we be devoured one of another.'
This is sin and punishment both; wherein they
offend, therein they are punished.
In the second example, of the Egyptians destroying
one another, we behold the uncertain state of ungodly
nations and people ; they can have no constant peace.
Reason 1. Because they know not, they serve not,
the God of peace ; and where true religion doth not
unite hearts, they may cry a confederacy, which may
hold so long as it may [serve] some private turns, but
the next great provocation turns all into fury and
combustion, for there wants the foundation of peace
within them.
Reason 2. Because he would thereby maintain the
equity of that natural law written in every man's
heart by the finger of God, ' Do as thou wouldst be
done to.' Wouldst thou be content to be beaten
with those staves that thou hast made to beat others,
to be hewed and mangled with those weapons of vio
lence ? Therefore God in his justice employeth this
preparation against themselves, and scourgeth them
with their own rods.
Reason 3. That we may know that all things in
the administration of the world are directed by the
wisdom and providence of God, who, though he be a
God of peace, yet he also causeth divisions and con
tentions amongst men, and punisheth transgressors
therewith. The ten kings in the Revelation, which
are the ten horns of the beast, that is, of Rome, these
at first join their forces against the lamb, and set up
the beast : Rev. xvii. 13, ' These have one mind, and
shall give their strength unto the beast ;' but in the
end, vers. 16, 17, ' And these ten horns which thou
sawest upon the beast, these shall hate the whore, and
shall make her desolate and naked, and shall eat her
flesh, and shall burn her up with fire. For God hath
put in their hearts to fulfil his will, and to agree, and
to give their kingdom to the beast, until the words of
God shall be fulfilled.' From whence we gather that
that agreement which is amongst wicked men against
Christ and against his church, is strengthened by the
will and providence of God for a time. Till that time,
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220

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[Chap. III.

the confederacies of the ungodly do hold ; but when he
pleaseth to dissolve them, they end in self-woundings
and intestine combusions.
Use 1. This serveth to settle our judgments con
cerning the combinations of the wicked against the
church ; they are of God, and he hath his secret and
just ends therein, either to chasten the errors and
transgressions of his people, or to bring their patience
and piety to the test, to try whether anything will
make them forsake their hold and relinquish their
trust in him, or to bring the greater condemnation
upon those whom he useth as instruments in this
trial of his chosen servants.
Therefore, now that we both hear the news and see
the effects of this new bloody league to destroy the
church, and to root out the protestant religion,
whereby much Christian blood of innocents is already
shed, more is feared ; let it establish our hearts and
settle our judgments upon this rest. The Lord will
have it, a Domino factum est hoc ; Tu Domine fedsti,
thou, Lord, hast done it.
Surely there is much dross in our gold, which must
be purged; we have not spared one another with
schismatical mouths and pens, to break the peace of
the church, and God in his judgment suffereth the
wicked to prevail against us.
Use 2. This comforteth the church against these
tempests of fury that her enemies do raise agamst her,
for, though they weaken us thereby, and exalt their
own horn on high, yet, when the waves of the sea do
rage horribly, God that is on high is more mighty
than they, and he will smite them with their own
staves that supported them, and wound them with
their own swords that defended them.
Use 3. This admonisheth us not to settle any con
fidence or trust in the friendship of man, whose breath
is in his nostrils, for wherein is he to be trusted ? The
prophet Micah saith, chap. vii. 2-4, ' The good man
is perished out of the earth ; there is none upright
among men ; they aU lie in wait for blood ; they hunt
every man his brother with a net. That they may do
evil with both hands earnestly, the prince asketh, the
judge asketh for a reward; and the great man uttereth
the mischief of his soul : so they wrap it up. The best of
them is a brier ; the most upright of them is sharper
than a thorn hedge.' And from this consideration of
the general falsehood that is in friendship, his caution
is, ver. 5, 6, ' Trust ye not in a friend, put no confidence
in a guide ; keep the doors of thy mouth from her that
308

Heth in thy bosom. For the son dishonoureth the
father, the daughter riseth up against' her mother,
the daughter-in-law against ber mother-in-law ; and a
man's enemies are the men of his own house.'
What shall we do then ? Ver. 7, Therefore I will
look upon the Lord ; I will wait for the God of my
salvation : my God will hear me.'
Christ our Saviour, Mat. x. 34, doth apply this
text to his own coming into the world ; he professeth
it that he ' came not to bring peace into the world, but
the sword.' In which words he rather expresseth the
events and effects than the intention and purpose of
his coming ; for where the light of the gospel doth
shine, father, mother, brother, sister, are but nuda
nomina, bare names, where Christian religion is not,
for the true "gospeller will faU out with all, and for
sake them all for Jesus Christ. The rest of the church
is God in Christ. Let us seek peace with men if it
be possible, "as much as in our power ; let us have
peace with all men, but let us trust no human or tem
poral supportation.
Use 4. Seeing it is here set down as a great judg
ment of God upon Midian, that they were beaten with
their own staves, and wounded with their own wea
pons, let us take notice of this judgment, and take it
for a great sign of God's indignation against us, when
we break the bonds of peace and Christian charity,
biting and beating one another, libelling and defaming,
worrying one another with suits of molestation, schis-
matically forsaking the fellowship one of another, and
changing public congregations into private conventicles,
and forsaking the settled priesthood of the church, for
such as do labour most to break the peace of the
church ; for what is this but the angel of Satan beat
ing of us with our own staves ? Doth not this home
contention in our church open an easy way to the .
enemy of both to enter in and spoil all ?
And this I have observed, that two sides have gained
by our church contentions. The anabaptists have
recovered some from us, who, standing so violently
against popery, have questioned all that they received.
The papists have recovered many who have gone so
far in the defence of the mean, that themselves have
staggered into the extreme.
God be merciful to our land, and continue the peace
of the state, even the sweet correspondence of our
sovereign and his subjects, and we shall have hope
that our arms shaU be strengthened against our
enemies, and our own staves shall do us no hurt.

Vee. 14]

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221

2. Their sin. It was a trespass against the churoh
of God, devouring of the poor, and that by open vio
lence, coming like a whirlwind, in sudden fury against
them, and by secret practices to hurt and annoy them ;
teaching us that,
Doct. It is a grievous and provoking sin, openly or
secretly, to distress the poor.
There be two words of strong signification here
used :
1. Scattering; which signifieth their expulsion out
of their places where they dwelt, to go, as the Levite
did, to get them a place where they can find one ; which
suiteth well with the humour of the covetous rich man,
who desires to dwell alone upon the earth.
2. Devouring ; which signifieth taking away from
them all that they have, to put it to their own heap,
whereby they become vassals to those that strip them.
Reason 1. This is a grievous sin, and well deserves
the punishment above mentioned,
1. Because God hath declared himself the patron
and protector of the poor ; and therefore the psalmist
saith, ' The poor committeth himself unto him, for he
is the Father of the fatherless.' So that, to distress
those is to cHp the wings of the hen that gathereth in
her chickens.
Reason 2. Because the "poor are our own flesh, so
they are called by the prophet, and it is used as an
argument to persuade compassion : Isa. lviii. 7, ' To
deal thy bread to the hungry, to^bring the poor that
are cast out to thy house; when thou seest the naked,
to cover him ; and that thou hide not thyself from
thine own flesh.' The poor and rich both digged out
ofthe same pit, both cast in the same mould.
Reason 3. Because natura pauds contenta, nature
is content with a little, and we have enough amongst
us to minister that ; for if we have food, — he meaneth
not manna and quails, but necessary food and raiment;
he meaneth not costly, but necessary raiment, — wo
must be therewith content.
To strip the poor naked, to multiply our changes of
raiment, or to take away a whole garment from them,
to put one lace more upon ours, this is inhuman,
irreligious. To scatter them, that we may have
elbow-room enough, and more than needs, for our
selves, that we may have so, much the more to look
upon and lie by us, this is Midianitish and heathenish.
Vos autem non sis, do not you so.
Reason 4. Because God hath committed, together
with riches, the care and custody of the poor to the

rich ; and as they hold their wealth not as rightful
owners, but as merciful stewards and dispensers there
of, so in the dispensation, they are accountants to
God for the overplus, and he will call for the inven
tory, and judge their administration of those things.
Understand, therefore/that God doth not at any time
relinquish his interest that he hath in the gifts which
he bestoweth on men ; but still he saith, Hag. ii. 9,
' The silver is mine, and the gold is mine, saith the
Lord of hosts.'
When David gave up all the provisions that he had
made for the building of God's temple to Solomon his
son, he blessed the Lord, and he confessed, saying,
1 Chron. xxix. 16, ' 0 Lord our God, all this store that
we have prepared to build thee an house for thy holy
name, cometh of thine hand, and is all thine own ;'
so before, ' All things come of thee, and of thine own
hand have we given thee.'
Use. The use, then, that we must make of this
point is,
1. For the rich, let them know their duty to the
poor. Love is a debt that they owe tp them, not an
arbitrary courtesy. They may not,
1. Either encroach upon them by robbing, or spoil
ing them of that which they have, as here those
Midianites did, to spoil their corn, to take away any
thing of theirs.
2. Neither may they come upon them as a whirl
wind, to encompass and gird them in by their devices
of power, or wit, or authority, to make prizes of their
labours, whilst they eat the bread of adversity, and
drink the waters of Marah.
3. Neither may they withhold _their hands in their
bosoms in their wants, but stretch them forth to re
lieve their necessities.
The wise son of Jakeh saith, Prov. xxx. 14, ' There
is a generation whose teeth are as swords, and their
jaw-teeth as knives, to devour the poor from off the
earth, and the needy from among men.' And Solo
mon saith, Prov. xxi. 10, ' The soul of the wicked
desireth evil : his neighbour findeth no favour in his
eyes.' Let them remember that the rich man in the
Gospel is not charged with any oppression of the
poor, but with suppression of the relief which he
should have given to Lazarus. And in that overture
of the last grand sessions in the Gospel, it is only
charged upon them that are adjudged to hell fire,
Esurivi, et non pavistis me, Sec, 'I was hungry, and
you fed me not.' Suppression is oppression. 309

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[Chap. III.

That cold charity which St James speaketh of will
be warmed in hell : James ii. 15, 16, ' If a brother or
a sister be naked, and destitute of daily food ; and
one of you say unto them, Depart in peace, be you
warmed and filled : notwithstanding you give them
not those things which be needful for the body, what
doth it profit ?'
Use 2. Let the poor know that their God doth take
care of them, to visit their sins with rods who spoil
them, seeing they have forgotten that we are members
one of another, and have invaded the goods of their
brethren ; God will arm them against themselves, and
beat them with their own staves ; either their own
compassing and over- reaching wits shall consume their
store, or their unthrifty posterity shall put wings upon
their riches to make them fly ; or God shall not give
them the blessing to take use of their wealth, but
they shall leave to such as shall be merciful to the
poor. Therefore let them follow the wise man's counsel,
Eccles. x. 20, ' Curse not the rich, no, not in thy bed
chamber ;' let no railing and unchristian bitterness
wrong a good cause ; let it be comfort enough to them
that God is both their supporter and avenger. Is it
not sufficient to lay all the storms of discontent against
their oppressors, that God sees their affliction, and
cometh down to deliver and to avenge them ?
Use 3. Rather let this move them to commit their
cause to the Lord ; for, as Tertullian saith, Si apud
Deum deposueris morbum, medicus est; si damnum,
restitutor est ; si injuriam, ultor est; si mortem, resus-
dtalor est. Let not the fair weather of oppressors
grieve them that live in the tempest of their injuries ;
David will tell them that he saw the ungodly flourish
like a green bay-tree, and anon he sought them, and
their place was not found.
Here is the exaltation of Christian charity, to bless
and pray for such ; and thil will heap coals of fire
upon their head, either to warm their charity which
hath taken cold, or to consume or devour them.
There was a time when he that denied Lazarus a
crumb, begged of him a drop, Et qui negavit dare
micam, non accepit guttam, and he that denied a
crumb had not a drop.

Ver. 15. Thou didst walk through the sea with thins
horses, through the heap of great waters.
These words do end the section, which containeth
310

a thankful commemmoration of God's former mercies
to his people.
De verborum interpretations.
It seemeth to me clear against all question, that this
text hath reference to the wonderful passage of Israel
through the Red Sea, of which mention is made before :
ver. 8, ' Was thy wrath against the sea, that thou didst
ride upon thy horses, and chariots of salvation ?'
The words express that miracle very fully and fitly,
for where it is said, ' Thou didst walk through the
sea,' this hath reference to that which we read con
cerning this passage over the Red Sea, Exod. xiv., in
which this is memorable, that God went before the
people of Israel on the shore ; but it is said, when God
gave Moses direction to lift up his rod, and stretch
forth his hand over the sea to divide it, Moses having
so done, ver. 19, 20, ' The angel of God which went
before the camp of Israel removed, and went behind
it, and the pillar of cloud went from before their face,
and stood behind them. And it came between the
camp of the Egyptians, and the camp of Israel, and it
was a cloud of darkness to them (i. e. to the Egyptians),
and it gave light by night to these (that is, to Israel),
so that the one came not near the other all night.
This story sheweth how God doth walk through the
sea, even between the two camps. The power of
God's word went before them, the presence of his
angel went behind them ; God himself carried the dark
lantern which kept all light from the Egyptians, and
shewed a clear light to Israel.
The ' horses of God ' here mentioned are the em
blems of strength, courage, and speed ; for thus was
Israel relieved through the heap of the great waters ;
that is, on the way made through the sea, which was
gathered in heaps on both sides. So the words are
plain and easy.
The sum of them is a .repetition of that great
wonder of the conduct of Israel per mare, through the
sea, of which I have formerly spoken at large, and
now remaineth that we search the reason why this one
special miracle is here again repeated. That is,
Reason 1. Because this was the greatest miracle of
power and mercy, which made the name of God glorious
amongst all nations, and the fame whereof was furthest
spread abroad in the word, for never was the like heard
of before or since.
Yet I will not conceal from you that Josephus,*
writing this story of the division of the sea for the
* Antiquit. ii, cap. 14.

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MAEBURY ON HABAKKUK.

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passage of Israel, to give it more credit, ne quis discredat
verba miraculi, doth report a Hke wonder, that God,
intending by Alexander the Great to destroy the Persian
kingdom, did open the like passage through the Pam-
phUian Sea to Alexander and his army. He addeth, Id
quod omnes testantur, that which all do witness who
wrote the story of Alexander's conquests.
Quintus Curtius, who writeth of purpose the life and
acts and death of Alexander, saith no more of it but
this, Mare novum iter in Pamphiliam aperuerat, which,
being ascribed to Alexander himself, doth declare it no
miraculous passage.
But Strabo clearetlfjt thus, that this sea was
no other than such as we have within our own land,
which we call washes, wherein the sea forsaketh the
sands at an ebb, and leaveth them bare and passable
on foot or horseback ; and he saith that Alexander
passed his army through these washes, but being
belated, the waters returned upon Jhem before they
could recover the shore of Pamphilia,]w. toto die iter
faceret in mari umbilico tenus.
Therefore Josephus wasill advised _to parallel this
passage with the Israelites' passage through the Red
Sea, seeing there were so many disparisons ; and
whereas he seemed to labour to give credit to Moses'
history ^by this unlike example, he rather blemished
the glory of this superadmirable miracle.
There is not any of the great wonders that God
wrought for Israel so often remembered in Scripture
as this is ; and where the Spirit of God so often fixeth
our eyes and thoughts, we shall do evil to take them
off. Moses biddeth Israel remember this miracle of their
passage : Deut. xi. 4, ' What God did to the army of
Egypt, unto their horses and their chariots, how he
made the water of the Red Sea to overflow them.'
Rahab could tell the spies, Josh. ii. 10, 11, ' We have
heard how the Lord dried up the water of the Red Sea for
you. As soon as we heard, our hearts did melt, neither
did there remain any courage in any man because of you.'
Ps. lxxvii. 19, 20, ' Thy way is in the sea, and thy
path in the great waters, and thy footsteps are not
seen. Thou leddest thy people like a flock, by the
hand of Moses and Aaron.'
Therefore it is a fabulous relation of Paulus Orosius,
who reported it as an addition to this wonder, that the
trace of the chariot wheels was in his days to be seen
on the sands of the Red Sea at every ebb, and that if
they were defaced, yet they renewed again. But

David saith that the footsteps of this passage were not
seen ; and we need not add anything to the miracles of
God to make them more miraculous.
David again remembereth it, saying, Ps. lxxviii.
13, 53, 'He divided the sea, and caused them to pass
through ; and he made the waters to stand on an
heap. The sea overwhelmed their enemies.' Ps.
cvi. 9, ' He rebuked the Red Sea also, and it was dried
up ; so he led them through the depths as through a
wilderness.' Ver. 11, ' The waters covered their
enemies, so that there was not one of them left.'
Ps. cxiv. 1, 3, 5, ' When Israel came out of Egypt,
&c. The sea saw that and fled. What ailed thee,
0 sea, that. thou fleddest!' Ps. cxxxvi. 13-15, 'He
divided the Red Sea into parts. He overthrew Pharaoh
and his host in the Red Sea.' Isa. li. 10, ' Art not
thou'it, that hath dried up the sea, the waters of the
great deep, that hath made the depths of the sea a way
for the ransomed to pass over ? '
Many more are the mentions of this miracle in the
book of God, and here we find it in this psalm doubly
repeated. Doct. Which teacheth us that'God's extraordinary
mercies must be often remembered.
For we must consider our God two ways :
1. Qua Deus, as God ; and so he is to be worship
ped cultu latria propter Deum, for his own sake,
though we could live without him ; though he do hide
his face from us, and heap up his judgments on us :
as Job saith, chap. vii. 20, ' Though he maketh us as
his mark to shoot at, though^ all his arrows do stick
fast in us.'
2. Qua benefactor, as a benefactor ; and that also
two ways.
(1.) Propter opus providentia, for his work of pro
vidence, whereby he is to us a gracious God and mer
ciful Father, taking his church to himself, and gather
ing it under his wings, shielding it against the sun by
day, and against the moon by night.
(2.) Propter opera privilegiata, for his privileged
works, especially favours of mercy, quando non facit
taliter. For the first, all our life, especially the Sab
bath, is designed to the worship and service of God
for the same. The second of his extraordinary works
doth exact of us singular commemoration by them
selves ; and therefore^ Abulensis saith, Omnia festa qua
Deus instituit observanda d Judais fiebant, ad recorda-
tionem beneficiorum ejus.
Now, the school saith well, that latria is not totaliter
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determinate, to these or these times or ceremonies, or
occasions, but that we may worship God always qua
Deus, as God ; upon special occasions qua benefactor,
as benefactor.
And so the Jews kept the memorial of their deliver
ance from Egypt in their anniversary celebration of
the passover, and of their dwelling in tents in the
feast of tabernacles ; and of their deliverance from
Haman, in their feast of Purim.
And the German protestants do keep a Christian
jubilee every fifty years for their deliverance from the
darkness of popery, and their ejection of the pope.
Wherein our church, as much beholding to God for
the same benefit as they, doth come short of them in
matter of thankfulness to God for the expulsion of
that man of sin from us.
We have three commemorations enjoined us by
high authority. The one is ortus auspicia ; so of all
it was called ; the initium regni, the beginning of the
reign of our sovereign, whom God sent to settle the
religion and peace which his glorious predecessor
Queen Elizabeth had so happily and so valiantly
brought in and maintained during her whole reign, and
by the providence of God we enjoy it -to this day.
Another is the remembrance of his majesty's de
liverance from the treason of the Gowries in Scot
land, before his reign here, as it were his reserving
of him for us.
The third is the commemoration of the admirable
goodness of God to our land, in the bloody treason of
the papists, the mortal enemies of our religion and
peace, in their powder plot.
But this often remembrance of the mercy of God to
Israel in the Red Sea upbraids our forgetfulness of
that '88 sea-mercy which God shewed to our land in
our deliverance from the Spanish intended invasion,
in'the times of hostility between Spain and England ;
and though the established peace between these two
kingdoms have laid aside open wars, yet let God be
no loser in the glory due to his name for that de
liverance. Reason 2. I will add another reason why this pas
sage of Israel tlirough the Red Sea is so oft remem
bered in Scripture, twice in this psalm of Habakkuk,
which'I gather from the apostle St Paul : 1 Cor. x.
1, 2, ' Moreover, brethren, I would not have you
ignorant, how that all our fathers were under the
cloud, and all passed through the sea ; and were all
baptized unto Moses in the sea, and in the cloud.'
312

For this was memorable not only in the history of the
thing done, but in the mystery also of the signification
thereof. You see by this apostle that this is a memorable
thing, and he would not have us ignorant of it ; and
if we know it, he would not have us forget it. There
is continual use of it in the church, even so long as
baptism continueth therein. For that is the scope of
the apostle in the beginning of that chapter, to shew
that the church of the Jews, as they had sacraments
of their own, circumcision and the Lord's passover,
so had they types and figures of our two sacraments
also. The type and representation of our baptism was
their passage through the Red Sea. The type of our
Lord's supper was the water out of the rock and
manna. But they and we do all receive the same
spiritual meat and drink, that is, Christ.
So that this passage over the Red Sea doth figure
our baptism. Here is Moses, the minister of the
sacrament ; here are Israelites, the receivers of it ; and
here is water, the element ; and the cloud, the sign
of God's presence : here is Israel, that is, the persons
baptized, preserved in these waters •; and here is king
Pharaoh and his hosts, that is, Satan and our here
ditary corruptions, drowned and destroyed" in the
same waters. _.
And the apostle saith, I would not that ye should
be ignorant of this thing ; which admonisheth both
you and us, that are your ministers.
1. You; not to be ignorant in those great mysteries
of salvation.
2. Us ; not to leave you untaught or unremembered
thereof. We that preach to a mixed auditory, consisting of
indpientes, abcedaries in religion, who are not yet out
of their first elements, which the apostle calleth the
doctrine of beginnings ; and some few proficients, who
also have their measures not all of equal growth, but
some few as much better grown than others, as Saul
was higher than all the rest of the people, must as
well give milk with the spoon as break bread, and
divide strong meat ; and methinks there be two places
that direct us well in the dispensation of the word of
God. 1. That of the prophet Isaiah, chap. ii. 13, ' The
word of the Lord was unto them precept upon precept,
precept upon precept, line upon line, line upon line,
here a little and there a little ;' in which words the

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225

matter of our preaching is expressed in two words : 1,
precept, which teacheth us what to do ; 2, line, which
exemplifieth doctrine, and serveth as a copy to write
by- And again, the manner of our preaching is declared
profitable, if the same things be well taught, till they
be well learned. And this is modicum ibi, modicum ibi,
here modicum, not too much at once, for oppressing
the spiritual stomach ; and here is ibi and ibi, ibi
amongst the proficients, and ibi amongst the inci-
pients. 2. That of St Peter : 2 Peter i. 12, ' Wherefore, I
wUl not be negUgent to put you in mind of those things,
though ye know them. Yea, I think it meet, so Idhg
as I am in this tabernacle, to stir you up, by putting
you in remembrance.'
This sheweth the use of often repetitions of such
things as we ought not to forget, for it is not enough
to have light in our understanding, there must be
also zeal in our affections. Religion in the head is
speculation, in the heart affection, in the hand action.
If we do our duty thus, as we are directed, it must
be your great fault if either you be ignorant or forget
ful of these things.
The Spirit of God is our example ; for he remem-
bereth this passage of Israel often, and modicum ibi,
a Httle here, in the Old Testament, modicum ibi, a lit
tle there, in the New Testament ; for this is also pro
fitable for us.
This sheweth that the often preaching, and learn
ing, and remembering the doctrine of our baptism, is
a most necessary lesson in the school of Christ, that
we do not enter into a new peace with the Egyptians,
whom God hath drowned in the Red Sea, that we do
not revive and quicken in us those things which the
laver of new birth hath purged, by suffering sin to
reign in our mortal bodies, and by obeying it in the
lusts thereof. That we do not so much as in heart
return again into Egypt, out of which God hath so
graciously delivered us.
Profitable is the remembrance of our baptism, for
it is the sacrament and seal of our deliverance from
the curse of the law, from the spiritual bondage of
Satan, from the dominion of sin ; it sheweth us the
old Adam, dead in the death, and buried in the grave
of Christ.
It also serveth, being often remembered, to stir us
up to a practice of Christian conversation, and to an
holy imitation of Christ in godly life ; that we may

not receive the grace of God in vain ; that we be not
again defiled with the world ; for the apostle will tell
us, Heb. x. 22, 28, that if Christ hath opened us a
new and living way through the veil, that is, his
flesh, we must ' draw near with a true heart, in full
assurance of faith, having our hearts sprinkled from an
evil conscience, and our bodies washed with pure wa
ter ; holding fast the profession of our faith without
wavering.' For, ver. 26, ' if we sin wilfully after we
have received the knowledge of the truth, there re
maineth no more sacrifice for sins, but a certain fear
ful looking for of judgment, and fiery indignation,
which shall devour the adversaries.'
I conclude, in the apostle's words : ' Therefore,
brethren, I would not have you ignorant,' concern
ing this passage of the Lord's Israel through the Red
Sea.

Ver. 16. When I heard, my belly trembled ; my lips
quivered at the voice : rottenness entered into my bones,
and 1 trembled in myself, that I might rest in the day
of trouble : when he cometh up unto his people, he will
invade them with his troops.
At this verse beginneth the third section of this
chapter, and it containeth the consternation of the
prophet dejected before the Lord with the former con
siderations, and the sad estate of the land of Canaan.
1. Concerning the words.
When I heard. The prophet fitting this psalm, as
you have heard, for the common use of the church,
doth not speak in this place in his own person parti
cularly, ' When I heard,' but in the person of that
church of God to which this prophecy was sent :
Ver. 14, They came out as a whirlwind to scatter me,
is spoken of the Midianites invading God's people, -
not the prophet .Habakkuk. So that I heard here is
collectively the whole church, and particularly every
member thereof.
But what is that is here heard ?
Surely this hath a double reference :
1. To the former prophecy of God's threatened
judgments against his people, of which you heard
before, ver. 2, ' 0 Lord, I have heard thy speech, and
was afraid.' For it was a fearful judgment which God
had denounced against them.
2. It hath reference to the full commemoration of
God's former mercies ; for howsoever faith may grow
upon this root of experience of God's favour, yet when
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[Chap. III.

the church of God shall consider all that former
favour now turned into indignation, and shall feel that
power which once protected them, so miraculously
now armed against them, this cannot but cast them
into great fear.
This fear is described fully and rhetorically in four
several phrases.
1. ' My belly trembled.'
2. ' My lips quivered.'
3. ' Rottenness entered into my bones.'
4. ' I trembled in myself.'
It is the manner of the Spirit of God in such Hke
phrases to express a great horror and dismay. By the
belly is meant the inward parts and bowels. So the
prophet, upon the denunciation of the burden upon the
desert sea, saith, Isa. xxi. 3, ' Therefore are my loins
filled with pain : pangs have taken hold upon me, as
the pangs of a woman that travaileth : I was bowed
down at the hearing of it; I was dismayed _ at the
seeing of it.' Isa. xvi. 11, ' My bowels shall sound
like an harp for Moab, and mine inward parts for
Kirharesh.' So Job, chap. xxx. 27, 'My bowels
boiled, and rested not.' And David, Ps. xxxi. 9,
' Mine eye is consumed with grief ; yea, my soul and
belly.' Ps. xxii. 14, 'I am poured out like water;
all my bones are out of joint : my heart is like wax ;
it is melted in the midst of my bowels ? ' Thus the
perturbations of grief and fear, and the passions of
anguish, are expressed.
The quivering of the lips, which hindereth speech,
sheweth a man overcome with anger, fear, or grief.
So doth the general disabling of the body, as if the
parts thereof, the brains and sinews, suffered laxation
and debilitation, and the earthquake in the whole
frame thereof, and the distemper of the man within
us. ' I trembled in myself,' that is, the inward man ;
the hid man of the heart felt this anguish of grief and
fear, and all this trepidation and terror had this good
effect foUowing ; —
That I might rest in the day of trouble. For of suf
ferance comes ease. This fear of the heavy hand of
God is but a fit ; for faith followeth it, and consumeth
it, and settleth the heart in a yielding to the mighty
hand of God, and that giveth rest in the day of trouble.
That day is also described.
When he cometh up unto his people, he will invade
them with his troops. Either when God cometh, or
when the enemy whom God shall employ in the exe
cution of this judgment cometh, he will invade his
314

people that have rebelled against him, and are fallen
away from him, with troops ; that is, he will come
upon them with a full power, to make a full conquest
of them. This day is further described in the verse
following.

Ver. 17. Although the fig-tree shall not blossom,
neither shall fruit be in the vines ; the labour of the
olive shall fail, and the fields shall yield no meat ; the
flocks shall be cut off from the fold, and there shall be
no herd in the stalls.
In which words he supposeth the worst that may
befall to the land, that God should not only, as before,
carry away or destroy the inhabitants thereof, although
he should smite the land itself with barrenness, that
neither the fig-tree nor the vine should relieve them,
nor the olive, nor the fields, nor the folds ; yet the
church will not despair of the loving-kindness of the
Lord, toward them.
This land, so long promised to the seed of Abraham,
so long expected, and at last by them possessed, is
much praised in Scripture. God himself, Exod. iii. 8,
calleth it ' a good land, and a large ; a land flowing
with milk and honey.' And so the spies that were
sent to search it brought word : Num. xiii. 9, and
they brought of the fruit, and shewed it to the people.
Again, Deut. viii. 7, ' For the Lord thy God bringeth
thee into a good land; a land of brooks of water, of
fountains, and depths, that spring out of valleys and
hills ; a land of wheat, and barley, and vines, and fig-
trees, and pomegranates; a land of oil-olive, and
honey ; a land wherein thou shalt eat bread without
scarceness, thou shalt not lack anything in it ; a land
whose stones are iron, and out of whose hills thou
mayest dig brass.'
It was one of the miracles of the earth, and the full
blessing of the Lord was upon it ; for the land was
small, both in length and breadth, as all the charts
thereof describe it. For from Dan to the river of
Egypt, which is somewhat further than Beersheba, it
was little more than three hundred miles, which was
the length of it, and in the broadest place thereof it
was not an hundred ; yea, do I put in this account all
the land on this side Jordan, the portion assigned to
Reuben, Gad, and the half-tribe of Manasseh.
Yet did it contain two great kingdoms, of Judah
and Israel ; and, in David's time, there were numbered
in it thirteen hundred thousand fighting men, 2 Chron.

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227

xxiv., which cannot in probable computation be more
than a fourth part of the people, seeing aged men,
women, and children, and all under twenty years of
age, are not reckoned ; and this land fed them all.
Much is said by heathen writers of the fruitfulness of
this land ; and as great a wonder is it of the change
thereof now, for travellers do report it at this time to
be a barren and unfruitful land. It is in the possession
of God's enemies ; and David saith, ' A fruitful land
maketh he barren, for the iniquity of the people that
dwelt therein.' De verbis hactenus, of the words
hitherto. The parts of this section are two :
1. The fear of the church.
2. The misery of the land.
In the first, I observe also three things :
1. The cause of this fear.
2. The fear itself.
3. The effect hereof.
In the second, the misery of the land. It is dis
tressed in the three great commodities of life.
1. In the trees yielding fruit.
2. In the soil yielding corn.
3. In the flocks yielding increase.
1. Of the fear of the church ; and therein,
1. Of the cause of this fear, in these words, ' When
I heard.' Doct. The commination of God's judgments doth
make the church of God to fear.
1. Because this openeth to 'man his conscience,
and declareth to him his sin, for we know that God
is gracious, and merciful, and longsuffering, and
hideth his hand in his bosom. His mercy doth often
puU it out and openeth it, and he filleth the hungry
with good things ; his mercy stretcheth it out often
to gather together his chosen, to defend them from
evil, to stay and support them.
If his indignation do pluck it out, it is a sign that
sin hath provoked him, and therefore we read what
of old was the practice of the church. If there
were any judgment abroad, presently they made
search for the sin that had provoked God to. it ; for
they knew him so just, that he will not smite without
cause. God taught Joshua this ; when the men of
Ai smote the men of Israel, and made them to fly
before them, Joshua went to the Lord to make his
moan, and God told him, ' Israel hath sinned.' And
So there was a present search made by the command
ment of the Lord throughout all Israel, to find out
the sinner, and Achan was detected.

In like manner, when Saul had made a vow that
none of his army should taste any food till night, and
Jonathan, not hearing ofthe commandment, had eaten
a little honey upon the end of his rod, he went to ad
vise with God concerning the pursuit of the Philistines
by night, and God answered him not ; wherefore Saul
said, 1 Sam. xiv. 38, ' Draw you near hither all the
chief of the people, and know, and see wherein this
sin hath been this day.'
And this is so natural a quest, as that whosoever
do acknowledge a divinity, cannot but upon the sense
of judgment, or the fear of it, presently conclude God
offended with some sins. So the mariners in the
great storm in Jonah said every one to his fellow,
' Come and let us cast lots, that we may know for
whose cause this evil is upon us.'
Reason 2. The consideration of God's judgments
do breed fear in respect of God, whose judgments
they are. For, 1, he is so quick-sighted to discern
our sins, that he seeth all ; nothing can be hidden
from him, but all Heth open and naked to his sight.
2. He is so wise to weigh the sins that we commit,
putting into the scales the incitements and temp
tations, the circumstances of time, person, place, num
ber, even the very affection wherewith sin is committed.
3. He is so just, as not to impute more sin to us
than we have committed, not to abate any of that we
have misdone.
4. He is so holy, as not to abide or appear* the
least evil, for he is a God that hateth iniquity.
5. He is so powerful, as to avenge it with his judg
ment, and he hath all sorts of instruments of ven
geance to punish sin.
6. He is so ubiquitary, as that no remove can avoid
him, his presence filleth all places.
7. He is so true of his word, that heaven and earth
shall pass, but no part of his word shall fail till all
be fulfilled.
8. He is one that cannot repent of anything that
he peremptorily decreeth.
All these things do declare that there is great cause
to fear when he threateneth.
Use. The apostle teacheth us the use of this point :
Rom. xiii. 3, ' Wilt thou not then be afraid of the
power ? Do that which is good, then shalt thou have
praise of the same.' This is the way to make us seek
the face of God. The first sinners fled from the pre
sence of God behind the trees in the garden. Adam.
* Qu. ' approve' ?— Ed. 315

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[Chap. III.

confessed to God : Gen. iii. 10, ' I heard thy voice in
the garden, and I was afraid.'
A good life is a good fence against fear ; Solomon
saith, ' The righteous is bold as a Hon.' Perfect love
casteth out fear, for perfect love is the fulfilling of the
law ; where our love faileth short, there fear filleth
the empty and void room.
The voice of the Lord is comfortable, and his words
are sweet to those that fear Jiim : Ps. lxxxv. 8, ' He
will speak peace unto his people, and to his saints ;
but let them not turn again to folly.' So David re
solves there, ' I will hear what the Lord will speak.'
It is a plain sign that all is not well with us, when
the voice of God doth cast us into fear, when we are
afraid to hear the word preached, when just reproofs
of our sins are unwelcome to us, and anger us, and
make us think the worse of our minister that chideth
and threateneth us.
A good life and a well governed conversation doth
not fear the voice of God ; the word of God is the
light which God hath set up in his church, to guide her
feet in the ways of peace. They that do evil hate
the light, and will not come near it, lest their works
should be reproved ; the children of the light resort
to it, and call upon God: ' Search my reins and my
heart, and see if there be any way of wickedness in
me.' This fear of the church is not joined either with
obstinacy against God, or murmuring at his judg
ments, or despair of his mercy ; it is that fear which
is one of the effects of a godly sorrow, and it is one of
the documents to true repentance ; it is the hammer
and mallet of God, wherewith he bruiseth us, and
breaketh us, that we may be truly humbled under his
almighty hand ; it is that fear which the spirit of bond
age suggesteth, Rom. viii. 15, which is not a grace
of God in us, but a punishment of God upon us, and
we would fain be without it ; it is the fear of servants,
and not of sons, yet God useth it as a means to bring
us home to him again, when we like sheep have gone
astray ; and therefore the prodigal, to re-enter himself
into his father's house, prayed, Fac me unum ex merce
naries, make me as one of thy hired servants. It may
be that fear, which in the school is called initialis,
which re-entereth us into the service of God, and
keepeth us in awe. It is utilis, but not suffidens, and
we would be glad to be delivered out of it, that we
might ' serve God without fear, in hoHness and right
eousness.' For so the apostle doth recount it a favour
316

to the Romans, ' Ye have not received the spirit of
bondage again to fear, but the spirit of adoption.'
2. The fear itself.
This fear was great, both in the inward man and
in the outward ; it was that fear of which David spake
to God, saying of the heathen, ' Put them in fear, 0
Lord, that they may know themselves to be but men.'
And David himself was soundly shaken with it, as his
complaint sheweth : Ps. cxix. 120, ' My flesh trembleth
for fear of thee, and I am afraid of thy judgments.'
And we find the best of the faithful servants of God
¦subject to this fear ; and it is clear in my text, that it
may be joined with faith. For after this cold fit of
fear, you shall see the faith of the church to quicken
it again. Doct. The elect of God are shaken with fear.
Reason 1. Because they are great students in the
law of God, for that is a special mark of a righteous
man, he doth exercise himself in the law of God day
and night. And wheresoever the law is wisely under
stood and applied rightly, there fear doth arise, for so
long as we are under the law, we are under a school
master ; and as the apostle doth say, a child differeth
very little from a servant. You know when a young
man came to Christ, to ask him the way to heaven,
Christ referred him to the law, and the keeping thereof.
That is our first lesson ; it follows so in the mission of
our Redeemer, he was made of a woman, and made
subject to the law.
The law sheweth us how much we are in God's
debt, and you may note it in the parable of the good
master in the Gospel ; —
1. He called his servant to account, and cast up
the debt.
2. Then he put him to it to pay it.
3. When he saw him willing but unable, then he
forgave it.
God calleth us by the light of the law, by the sight
of our sins. Our sins are debts ; when we see them,
how can we choose but together with them behold the
danger of them, and the wrath due to them ? This can
not be done without fear, even great horror and de
jection. The thief that was converted upon the cross, when
he had but a little time, he made an example of great
mercy, the only example in all the book of God of so
late a conversion ; yet in that short time he began at
the law of God, and said to his fellow, Luke xxiii.
41, ' We indeed are justly punished, for we receive

Ver. 17.]

MABBURY ON HABAKKUK.

229

the due rewards of our deeds.' And after that he
sought grace; this law was the schoolmaster that
brought him to Christ, saying, ' Lord, remember me
when thou comest into thy kingdom ; ' for, until we
compare ourselves with the law of righteousness, we
cannot know how unjust we are, and what need we
have of a Saviour.
We may see it in our first parents, who no sooner
had sinned but they hid themselves from God, because
they saw their fault by the light of the law, which
they had transgressed.
Reason 2. This fear bringeth us to repentance, it
putteth our sins in our sight, and setteth before our
eyes the wrath to come ; so the generation of vipers
were first put in fear, by warning given them of the
anger to come, and upon that foundation he buildeth
his doctrine of repentance. Ferte ergo fructus dignos
panitentia, bring forth therefore fruits worthy of re
pentance. It is time to amend when sin standeth at
the door ; that is, the wages of sin, to punish all, or
some new temptation to sin to make it more. Fear
wiU tell us that time is precious, we must lose none
of it for our true repentance and conversion to God.
Reason 3. This fear serveth for caution against the
time to come ; for piscis ictus sapit, one that hath been
once soundly shaken with a strong fit of this fear, will
be the more wary to decline and avoid it another time.
For there is nothing that so much agonizeth the soul
and body of man, as the sense and conscience of the
wrath of God.
Reason 4. It is one of the arguments, as you have
heard, by which we do prove certain great articles of
faith; as,
1. It proveth that there is a God ; for that power
which the conscience of man doth fear as an avenger
of evU, is God.
2. It proveth the resurrection of the body ; for, as
the apostle saith, ' If in this Ufe only we have hope,'
so we may say, if for this life only we have fear, it
can be no great matter, for the judgments of God can
not take sufficient vengeance of sin here.
3. It proveth the final judgment ; for all the afflic
tions of a temporal Ufe are but the forerunner of the
last judgment.
Quest. But here it is objected, that this may weU
hold in the reprobate ; but to see this earthquake of
trembUng in the church, and amongst the holy ones
of God, as it is here described, this seemeth too hard
a portion for God's beloved and chosen ones^

Sol. To this I answer, that judgment beginneth at
the house of God, and the righteous are hardly saved;
they that have no other hell but in this terror of the
Lord here, do most smart in this world, and there is
great reason for it.
1. In respect of God, to shew him no accepter of
the persons of men, but an equal hater of evil in all
that commit it ; as David saith, ' If I regard wicked
ness in my heart, God will not hear me.'
2. In respect of the sin committed by his chosen,
that God may declare the danger of it for terror to
others ; and his justice in avenging it, that men may
fear, and do no more so.
3. In respect of the wicked, that they may have
example of fear in the smart of others, to bring them
to the obedience and service of God.
Use 1. This doth serve, first for exhortation, to
stir us up to consider our God in the way of his judg
ments, and to bethink us what evil may hang over our
heads for sin. The church hath ever found this a
profitable course : Isa. xxvi. 8, ' In the way of thy
judgments, 0 Lord, have we waited for thee ; the
desire of our soul is to thy name, and to the remem
brance of thee.' The profit that groweth hence is
there confessed by the church : ver. 9, ' When thy
judgments are in the earth, the inhabitants of the
world wiU learn righteousness.'
Use 2. This doth serve to put difference between
the children of God and the children of this world ;
for the ungodly are not afraid of the hand of God, but
the sinner contemneth, but the righteous layeth it to
his heart ; so saith the church, ver. 11, ' Lord, when
thy hand is lifted up, they will not see : but they shall
see, and be ashamed.'
Use 3. This also serveth for consolation of the
church ; for let them not be too much dejected with
consideration either of God's revealed wrath, or their
own just fear ; no, though their fear do shake and
stagger their very faith for a time ; for God will not
forsake them unto despair, but will let some of the
beams of grace shine even through the clouds of fear
to comfort them. David felt it, and confessed it,
saying, Ps. lvi. 3, ' What time I am afraid, I will
trust in thee.' See how they grow together, fear and
faith. Obj. But this is objected, as an argument agamst
that doctrine of the assurance of salvation that a child
of God -may have in this life ; for it is urged, Can a
man that standeth assured of the favour of God to him
317

230

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[Chap. III.

in Christ Jesus, be so shaken with fear as the church
here confesseth ?
Sol. We answer,
1. That fear of temporal smart in this life is natural,
and may be in the sons of God ; it was in the Son of
God, Jesus Christ, and it may be without sin ; and
the elect, although they fear the judgments of God on
earth, yet they doubt not but that their names are
written in heaven.
2. That fear is not against faith, which is quick and
sensible of the wrath and judgments of God ; it is cos
fidei, the whetstone of faith ; it puts a better edge
upon it, and serves to teach us to lay so much the
faster hold upon Jesus Christ.
• Courage either to resist an evil ingruent without a
right knowledge of it, or to bear an evil incumbent
without a right understanding, both of the author of it,
the cause of it, or the end of it, or the measure of it,
is not courage, but stupidity ; but when we do rightly
know God to lay his hand on us for sin, or hear him
threaten us with the rod, is it not time to fear, and to
pray with Jeremiah, chap. xvii. 17, ' Be not a terror
to me, for thou art my hope in the day of evil.'
3. Fear and faith go together in respect of the tem
poral judgments of God, because the threatenings of
temporal judgments are not always peremptory, but
ofttimes conditional ; therefore the king of Nineveh,
proclaiming a general fast and repentance in Nineveh,
had this encouragement, Jonah iii. 9, ' Who can tell
if God will turn and repent, and turn away from his
fierce anger, that we perish not ?' God himself hath
put us into this comfort : Jer. xviii. 7, 8, 'At what in
stant I shall speak concerning a nation, and concern
ing a kingdom, to pluck up, and to pull down, and to
destroy it ; if that nation, against whom I have pro
nounced, turn from their evil, I will repent of the evil
that I thought to do unto them.'
So that this fear of the temporal judgments of God
doth no way weaken the faithful assurance that we
have conceived of eternal salvation, rather it strength-
eneth it ; yea, the more that we either taste or fear
the punishing hand of God here, the more do we
desire the release of us hence, which is rest from all
labours. 4. They that take this fear to be contrary to faith
and assurance of the favour of God, do mistake it,
for it is true that a doubtful and despairing fear doth
destroy faith ; but the faithful cannot faU into that
fear, because God presseth not his temptations above
318

that which his children are able to bear. And fear
in them is but contrary to presumption, it is not
contrary to faith ; which thus appears, because this
fear doth not make the servants of God give over
the work of their salvation, rather it makes them
double their endeavours and redeem the time.
But in the reprobate, their fear doth make them
give heaven gone from them, and profess it lost la
bour to serve God. Mal. iii. 14, ' Ye have said, It
is in vain to serve God ; and what profit is it that we
have kept his ordinances, and that we have walked
mournfully before the Lord of hosts ?' But they that
feared the Lord spake often one to another, that is,
encouraged one another ; and it is said the Lord
hearkened and heard it, &c.
3. The effect of this fear, ' that I might rest in the
day of trouble.'
This also sheweth that this fear of the church was
not separated from faith, for it is entertained of pur
pose to settle the heart, and to give it rest in the
day of trouble.
I cannot but often remember that sweet saying of
Austin, Medidna est quod pateris, thy suffering is the
physic ; for the physic that we take to purge the UI
humours of the body doth make the body more sick
for the time, and so do the chastisements of God.
The fear of judgment threatened is more pain to the
children of God than the sense of the judgment in
flicted. It is a note of the just, that they rejoice in tribu
lations, yet you see they fear tribulations before they
come, which shews that the bitterness of that cup is
more in the cause than in the effect.
The righteous in these threatenings do behold God
in displeasure, themselves in the guilt of provocation,
and nothing goeth so near the heart of a godly man
as that his God should take any unkindness at him,
for in his favour is life. To help this, when God
threateneth, the just man feareth, and that fear doth
both remember him of the occasion of this judgment,
and composeth him to repentance of his sin, and to
prayer to divert it, or to patience in it.
Doct. Fear joined with faith prepareth us for peace
and rest in the day of trouble.
An admirable work it is of wisdom and mercy to
extract rest out of fear, but to him that brought light
out of darkness nothing is impossible ; more to give
rest in the day of trouble when the soul refuseth com
fort, and even begins to take a kind of pride in the

Ver. 17]

MARBURY ON HABAKKUK.

231

fulness of misery, and saith, Videte si dolor sicut dolor
meus. Reason 1. Because these inward convulsions of tbe
hid man of the heart are joined evermore in the godly,
with an hatred of the sin that deserved them ; for
from hence ariseth this confession, Peccavi.
Reason 2. Observe it in Job. He did not ask,
Quid potior ? but Quid fadam tibi ? So it worketh
in us a care and conscience of obedience hereafter.
Reason 3. It also discerneth an issue out of trouble ;
for where fear doth not overgrow, there is a sweet ap
prehension of joy in the end. As the apostle saith,
Heb. xii. 11, ' Afterward it yieldeth the peaceable
fruit of righteousness unto them which are exercised
thereby.' Use 1. ' Wherefore, lift up the hands that hang
down, and the feeble knees. Make straight paths for
your feet, lest that which is lame be turned out of the
way; but let it rather be healed.' The way is there
described : ' Follow peace with aU men, and holiness,
without which no man shall see the Lord.' ' Look
dUigently, lest any man fall from the grace of God ;
lest any root of bitterness springing up in you trouble
you.' Out of this whole passage you may observe a sweet
description of a fuU repentance.
1. Here is the law of God, revealing both sin and
the judgment due to it, called here the hearing of the
voice of God.
2. Here is the conscience agonised with the fear of
God's judgments.
3. Here is the fruit and benefit thereof, even peace
and rest in the day of trouble.
Here is sowing in tears and reaping in joy ; rather
it is sunshine in a tempest, for the outward man is
shaken, and the flesh suffereth ; but the just do say
with the ever-blessed virgin, ' My spirit rejoiceth in
God my Saviour.'
Impii non sic, not so with the wicked ; for God hath
said it, that there shall be no peace at the last to
them, but as the raging of the angry sea, which casteth
up nothing but foam and dirt.
2. The miseries of the land.
This is described fully,
1. In the agent. 2. In the patient.
In the agent two ways.
1. The primus motor, the supreme agent, God.
2. The instruments of action ; his troops. These
are the Chaldeans.

In the patient, the land of Canaan distressed, as
you have heard.
1. In the trees bearing fruit: the fig-tree, the
vine, the olive.
2. In the field or arable.
3. In their cattle : 1. Such as feed abroad. 2. Such
as are stalled.*
1. Concerning the agent supreme, God.
Doct. The same hand that gave them possession of
that good land doth now remove them thence. Here
is mutatio dextra.
It is a thing notable, that God is ever in Scripture
described, to us constant, ' yesterday and to-day, and
the same for ever; without variableness, or so much as
a shadow of alteration.' Yet, in his government of the
world, he sometimes giveth, and sometimes he taketh
away ; sometimes he filleth, and sometimes he emptieth.
Reason 1. The reason hereof is partly in ourselves ;
for as our obedience and service of him doth both gain
and assure to us all good things, as himself telleth us,
Isa. i. 19, 20, ' If you consent and obey, you shall eat
the good things of the land;' so our disobedience
and transgression doth lose us all these things, as he
addeth, ' If you refuse and rebel, you shall be devoured
with the sword; for the mouth of the Lord hath
spoken it.'
Reason 2. Partly it is in God, for his mercy in
giving must not destroy his justice in punishing of
evil doers ; for if it be ' a righteous thing with God to
recompense tribulation to them that trouble us, it must
needs be as righteous to recompense tribulation to
them that trouble him. It is an heavy complaint God
made of his people : Isa. i. 2, ' I have nourished and
brought up children, and they have rebelled against me.'
It is well observed in God, that he is primus in
amore, et postremus in odio, he loveth us before we can
seek his face, and we are tender in sight before we
know the right hand from the left, as in the case of
Nineveh God pleaded with Jonah for the infants.
But God never forsaketh us till we first forsake
him ; not then, if there be but animus revertendi, he
is patient and long-suffering ; but when we come once
to two evils, to forsake him, the fountain of living
waters, and to dig to ourselves cisterns of our own
making, then he can no longer forbear; when we
grow, Isa. i. 4, ' a sinful nation, a people laden with
iniquity, a seed of evil doers, children that are cor
rupters, forsaking the Lord, provoking the Holy
One of Israel to anger, going away backward,' no
319

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[Chap. III.

wonder, ver. 7, ' if he make our country desolate,
burn our cities with fire, let strangers devour land in
our presence, and lay it desolate, as overthrown by
strangers.' Use 1. Where we are guilty to ourselves of provo
cation of the Lord against us, we have cause to lay
all the blame upon ourselves, and to say, We have gone
away from thee, and have not hearkened to thy voice,
therefore art thou displeased with us. Seeing the jus
tice of God doth set him against us, we are also to
acquit him of any hard measure towards us, and to say,
' Just art thou, 0 Lord, and just are thy judgments.'
But especially, this stirreth us up to divert this
wrath to come, for to that purpose God giveth warn
ings by threatenings, not in judgment to punish and
torment us before our time with the fear of them, and
after in their time with the sense of them, but to ad
monish us to fly from the anger to come ; for Jere
miah was sent on this very message to this people, and
he threatened them from God, as Habakkuk here doth,
yet with this caution of repentance.
For Jeremiah being required by king Zedekiah to
inquire of the Lord concerning Nebuchadnezzar, king
of Babel, — Jer. xxi. 2, ' If the Lord will deal with us
according to all his wonderful works that he will go
from us,' — Jeremiah, through the whole chapter, re-
solveth him, that God is purposed to deliver his people
and their land into the hand of king Nebuchadnezzar,
yet in the next chapter he -bringeth this comfortable
message from God to the king : Jer. xxii. 1-5, ' Thus
saith the Lord, Go down to the king of Judah, and
speak there this word, and say, Hear the word of the
Lord, 0 king of Judah, that sitteth upon the throne
of David, thou and thy servants, and the people that
enter in by these gates ; thus saith the Lord, execute
you judgment and righteousness, and deliver the
spoiled out of the hand of the oppressor: and do no
wrong, do no violence to the stranger, the fatherless,
nor the widow, neither shed innocent blood in this
place. For if you do this thing indeed, then there
shall enter in by the gates of this house, kings sitting
for David upon his throne, riding in chariots and on
horses, he, and his servants, and his people. But if ye
will not hear these words, I swear by myself, saith the
Lord, that this house shall become a desolation,' &c.
This declareth that the threatenings of God, when he
menaceth our sins with judgments, are like Jona
than's arrows, shot rather to give us warning than to
hurt us. 320

Which admonisheth us, that whensoever any fear
surpriseth us of wrath to come upon our land, either
in the corruption of our religion, or in the pertur
bation of our peace, or in the fear of false friends
that may kiss or betray, or in the dearth and scarcity
of the necessaries of life, in any, in all these fears, the
change of our ways, the repentance of our sins, the
amendment of our Uves, wiU ever make our peace
with our God, and turn away these threatened and
feared evils from us ; for godliness hath the promises
both of this life and of that which is to come.
2. Let us consider the instruments in this actiop,
called ' his troops.'
Doct. The armies of the Chaldeans, by which Israel
is to be punished, are the troops of God.
God owns them, as Jeremiah telleth Zedekiah,
Jer. xxi. 4, 5, ' Thus saith the Lord God of Israel,
Behold, I will turn back the weapons of war that are
in your hands, wherewith ye fight against the king of
Babylon, and against the Chaldeans which besiege you
without the walls, and I will assemble them in the
midst of this city. And I myself will fight against
you with an outstretched hand, and with a strong arm,
even in anger, and in fury, and in great wrath.'
So he told them before in this prophecy : Hab. i. 6,
' I raise up the Chaldeans, a bitter and hasty nation,
which shall march through the breadth of the land, to
possess the dwelling-places that are not theirs.'
From whence we have learned,
That God ordereth this war against his people; which
doctrine we have at large handled in the prophecy of
Obadiah. We learned also that God punisheth one evil nation
by another, and those whom he employeth in the cor
rection of his enemies, he protecteth and prospereth in
their wars, and he is very careful to pay them wages,
as in the service of Egypt against Tyrus which Nebu
chadnezzar did : Ezek. xxix. 20, ' I have given him
the land of Egypt for the service wherewith he served
against it, because they wrought for me, saith the Lord
God.' For God can make use of wicked men to
serve in his troops for the punishing of such as rebel
against him.
Therefore, let no man say, the Turk is an enemy
to God and to religion ; he serveth Mahomed, he is
an infidel, and therefore he shall not prevaU against us.
Let no man say, the pope is a man of sin and a
maintainer of idolatry, a usurper upon the royal pre
rogatives of Jesus Christ ; he advanceth himself above

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MAEBUEY ON HABAKKUK.

233

all that is called God, and is worshipped ; he is an
encroacher upon the rights, and honours, and power
of princes, and usurpeth a transcendent jurisdiction
over them ; a maintainer of treason, and murderer of
kings ; a coiner of articles of faith ; a hider of the word
of God ; a maker of counter laws against the law of
God ; therefore, neither he nor his religion shall ever
prevail against the professors of the truth of God.
For if these sins be found in our land which God
conditioned again* in Judah; that is, if just judg
ment be not executed and righteousness practised, if
the spoiled be not delivered from the hand of the op
pressor, if wrong be done to the stranger, the poor, the
fatherless and the widow ; Turk and pope, papists and
infidels may be gathered together into the troops of
God and employed against us, and prevail against us,
for we are no better than Judah, nor dearer to God
than his own people ; and if he please to punish
Christendom or the professors of his truth by these,
if once they become God's troops, they shall prosper
and carry all before them.
The misery in the patient ; the land of Israel
threatened, as you hear in the trees.
Here are named the chief trees for fruit, the fig-tree,
the vine, and the olive. Non omnis fert omnia tellus,
these trees do not grow in all lands. Our land, though
rich and plenteous, is no fit soil for these trees.
They served for food, and they are of special note,
for in the parable of Jotham, Judges ix. 8, when the
trees went to choose them a king, they came first to
the oHve-tree and said, Reign thou over us ; they went
next to the fig-tree, and then to the vine. The olive-tree
saith, Shall I leave my fatness, wherewith by me they
honour God and man ? The fig-tree saith, Should I
forsake my sweetness and my good fruit ? The vine
saith, Should I- leave my wine, which cheereth God
and man ? You see of how excellent use these fruits
were : two of them used in the special service of God, oil
and wine, and often in the land of Canaan, praised for
fruitfulness in respect of the trees growing there, which
every soil doth not yield. They are all of excellent
use, both for food and medicine ; and David saith of
wine, that it maketh glad the heart of man ; of oil,
that it maketh him have a cheerful countenance.
The failing of these, which the soil doth naturally
bring forth, doth shew that God hath called in his
blessing, which he gave to every land, for the true
* Qu. ' cautioned against ' ? — Ed.

nature of every soil is the word of God's blessing,
which once called in, a fruitful land is made barren,
and a populous country is soon turned into a desert.
But this is not all : not only God will smite the land
in these excellent fruits, which are for food, but as
Jeremiah threateneth, chap. xxii. 7, ' They shall cut
down the choice cedars, and cast them into the fire : '
trees for building.
Reason. The reason whereof we may find in the
first of our parents, who no sooner had sinned but
God accursed the earth for their sakes. So that we
may say as the church doth in this psalm, Was thy
wrath against the trees of the land, that thou smotest
them ? not so, but against the sins and sinners of the
land. This further appeareth in the common ground, for
it followeth, ' the fields shall yield no meat.'
Bread is the staff of life ; God threateneth to break
the staff of bread. So he bade Ezekiel prophesy,
chap. iv. 16, ' Son of man, I will break the staff of
bread in Jerusalem, and they shall eat their bread by
weight, and with care.'
God hath many ways to perform this judgment,
either by taking away his blessing from the earth, that
it shall not bring forth bread for the use of man ;
thus he maketh a fruitful land barren. Or he can
hold in the early and the later rain, that it shall not
fall to moisten the earth, as in the time of Haggai the
prophet : chap. i. 9, 10, ' Ye looked for much, and, lo,
it came too little. The heaven over you is stayed
from dew, and the earth under you is stayed from her
fruit.' Yea, God when he pleaseth can drown the fruits of
the earth with too much rain, and destroy the crop ;
and when he hath shewed us plenty upon the ground,
he can deceive the hope of the husbandman, and make
a thin harvest. When we have gathered in our crop,
he can blow upon it and destroy it in the barn ; he
hath his judgments in store, ready to be executed upon
sinners. We have tasted of this rod, for how did God crown .
the former year with plenty, and how unthankfully
was it entertained of many ? What complaint did we
hear of the cheapness of corn, not able to yield the
racked rents of their ground to the labouring husband
men, to satisfy the greedy landlord. And God heard
from heaven, how heavy his plentiful hand was to
many, and he hath since shut it up, and turned our
plenty into dearth ; and now he heareth another cry
321
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[Chap. III.

of the poor ; their labours will scarce give them bread
to eat.
Yet another woe : the cattle fail both in the fields
and in the stalls, fat and lean beasts ; the enemy de-
stroyeth them, and the barrenness ofthe land affordeth
them no food. When God gave man lordship over
all sheep, and oxen, and over all the beasts of the
field, he did not devolve his prerogative dominion upon
man, but reserved his royal supremacy over them, and
a power of resumption, that, if man neglected his Ser
vice, these creatures in their kinds should fail him.
You behold in this whole passage a miserable face
of a land with which God is fallen out: the very soil is
accursed for the people's sakes, the people either perish
by the sword, or go into captivity, or tarry to serve
the enemy in the land. The full cities, the glorious
buildings therein, either demolished and laid even with
the ground, or inhabited by strangers. You have
heard before what sins have brought these evils upon
this pleasant land : corruption in common conversa
tion between man and man ; corruption in religion
and the service of God ; corruption [in] administra
tion of justice.
And so free as our land is from these sins, so far
are these judgments off from us. But if either the pre
sent times, or times to come, are or shall be guilty of
these heinous sins, I think we may boldly say, that
God is holy now as ever he was, to hate them, and
tbe committers of them ; and as wise as ever he was,
to discern them; and as justas ever he was, to punish
them. We know that these sins carried God's people
into a strange land, where they had not the heart to
sing the songs of the Lord.
God best knows why ; but we see a great part of
¦the protestant reformed church, at this time, bleed
ing under the sword, or flying from the hand, or
standing upon their guard against the power of strong
opposition, and, by the mercy of God, we are lookers
on, and their smart is not yet shared amongst us ;
but if Canaan were thus smitten, both in the soil, and
fruit, and beasts thereof, and most, in the inhabitants
of it ; if our brethren, professors with us of the same
religion, do in our days suffer so many vexations, we
had need study holiness of life, and put more fire into
our zeal of religion, and make the balance of justice
even, lest we drink of the same cup of bitterness.
The Jews returned again to their land from their
captivity, they had the face of it renewed, they had
their temple rebuUt, religion replanted, and then they
322

relapsed to their former sins, and in Christ's time,
Christ was bound, and Barabbas was set loose. And
not long after, the Jews went into a dispersion, wherein
they have continued almost one thousand six hundred
years. God be merciful to us, to preserve us from their-
sins and from their punishments, that our trees may
bring forth their blossoms, and their fruits in their
seasons; that our land may bring forth increase; that
our oxen may be strong to labour ; that there be no-
invasion, no leading into captivity, and no complain
ing in our streets. Amen, amen.

Ver. 18, 19. Yet will I rejoice in the Lord, I will
joy in the God of my salvation. The Lord God is my
strength, and he will make my feet like hinds' feet, and
he will make me to walk upon my high places. To the
chief singer upon my stringed instruments.
This is the last part of this psalm ; it endeth in con
solation, notwithstanding all these afflictions of the
church threatened, though they shall fall upon it, and
it must needs suffer this sharp visitation; ' Yet will I
rejoice in the Lord.'
It is the apostle's counsel, Philip, iv. 4, ' Rejoic&
in the Lord always ;' and here the. church doth so.
The apostle resumeth it, ' Again I say, rejoice ;''
and the church here resumeth it, ' I will joy in the
God of my salvation,' shewing the reason and ground.
of her joy, which is God's salvation : Ps. xiii. 5, ' My
heart shall rejoice in thy salvation.'
The Lord God is my strength. They are the words
of David, and he is more fuU and rhetorical in the
expressure thereof: Ps. xviii. 1, 2, 'I will love thee,.
0 Lord my strength. The Lord is my rock, and my
fortress, my deliverer; my God, my strength, in whom
I will trust ; my buckler, and the horn of my salva
tion, my high tower.' David speaks like one in love
with God, for he doth adorn him with confession of
praise, and his mouth is filled with the praise of the
Lord, which he expresseth in this exuberancy and re
dundance of holy oratory ; the church addeth,
He will make my feet like hinds' feet. This also is
borrowed of David, in the same psalm : ver. 33, ' He
maketh my feet like hinds' feet, and setteth me upon
my high places;' that is, he doth give swiftness and
speed to his church ; as St Augustine interpreteth it,
transcendendo spinosa, et umbrosa implicamenta hujus
saculi, passing lightly through the thorny and shady

Vee. 18, 19.]

MAEBUEY ON HABAKKUK.

235

incumbrances of this world. ' He will make me walk
upon my high places.' David saith, ' He setteth me
upon my high places.'
For, consider David, as he then was, when he com
posed this psalm, it was at the time when God had
delivered him from the hand of all his enemies, and
from the hand of Saul. For then God set his feet on
high places, settUng his kingdom, and establishing him
in the place of Saul.
The church here, hoping to obtain of God the like
deliverance, by faith apprehendeth the same mercy
and favour of God, that God will again restore them
to their high places, and establish them in the same ;
that is, in the free and undisturbed possession of their
own land, and the liberties thereof, Isa. lviii. 14.
Those are called high places, because God was exalted
in them, in the profession of religion ; and God exalted
them above all other places of the world by his special
favour, as it is said, Non fecit taliter.
St Augustine goeth higher in the mystical survey
of these words, and looketh up to the future glory of
the church, saying, Super cwlsstem habitationem figet
intentionem meam, ut impleat in omnem plenitudinem
Dd.
The last words of the psalm are a dedication thereof,
to the use of the church, dedicating it to the chief
singer, to be fitted to the church music, that it may
be sung in the congregation.
Doct. 1. The words are taken from David's psalms,
and applied to this particular occasion of the church.
From whence we are taught, what use we may make
of David's psalms in our frequent reading and medita
tion of them.
Our church hath divided the Psalms into so many
equal portions for our reading, that in every thirty
days, such as can read may read over the whole book
of David's Psalms ; and it is no great task for every
one of us so to read them over privately in our houses.
The benefit is great that will redound to them that
shall do this, for this will our experience find, that
St Augustine long ago hath testified of the book of
Psalms, that it is communis quidam bona doctrina
thesaurus, a common storehouse of good learning. It
will instruct the ignorant, it will draw on forward those
that are incipients, it will perfect those that are profi
cients, it will comfort all sorts of afflictions, veteribus
animarum vulneribus novit mederi, et recentibus reme-
dium applicare, it knows how, &c. He that would
pray to God, may make choice here of fit forms

dictated by the Spirit of God, to petition God upon
all occasions, whatsoever he would desire of God,
either to give him, or to forgive him. He that would
make confession of his sins to God, is here furnished
and accommodated with the manner of searching and
ripping up of the conscience, and laying the hid man
of the heart open before God. He that would make
confession of praise, hath his mouth filled with forms
of praise, to set forth the goodness of God, either in
particular to himself, or in general, to the whole
church. He that is merry and rejoiceth in the Lord,
may find here the music of true joy, and may from
hence gather both matter and manner of jubilation ;
you see that the church in my text resorteth to this
storehouse of comfort. He that findeth himself dull
and heavy in the duties of God's service, may here find
cheerful strains of music to quicken his dead affec
tions, andto put life into them.
Many are too well conceited of their own sufficiency
for those holy services of God, so that in confession
of sins, in prayer or in praising God, they over- ween
their own measure of the Spirit of God, and. are too
much wedded to their own forms of address to God.
But let no man despise these helps ; the best of us
all need them, and the most able amongst us shall abate
nothing from his own sufficiency, to borrow of them.
We are sure that the Holy Ghost hath indited them ;
and if a wise judgment do make choice and fit appli
cation of them to our several purposes and occasions,
we cannot more holily or more effectually express our
selves than in them. The sweet singer of Israel hath
furnished us plentifully by them.
2. Before I come to handle the text in the parts
thereof, let me return your thoughts to the former
verse, where tbe church putteth her own case in great
affliction. Supposing the good land flowing with milk
and honey touched and accursed for their sakes, so
that neither their best fruit trees, nor their common
fields, nor their fruits, nor their flocks and herds shall
yield increase, yet saith she, ' Yet will I rejoice in the
Lord, I will joy in the God of my salvation.'
Doct. 2. Teaching us that where there is the true
joy of the Holy Ghost, no temporal affliction whatso
ever, though it extend even to deprivation of the
necessaries of life, can either extinguish or so much
as eclipse that joy, but that as a light it wiU shine in
darkness. The book of God is thick sown with examples and
promises, with doctrine and use, with assertions and
323

236

MAEBUEY ON HABAKKUK.

[Chap. III.

experience of this truth ; and it so sealed to the per
petual consolation of the church of God, that when
Christ left his sheep among wolves, saying, ' In the
world you shall have affliction,' he left the Holy Ghost
in his church in the office, and under the name and
title of a Comforter, to assure this.
Reason 1. David gives a good reason hereof, for
' he knoweth whereof we be made, he remembereth we
are but dust.' Indeed, we are made of such stuff,
and by our sin we have so marred our own first
making, that if God did not support us in afflictions,
with a strong supply of faith, we should soon sink
under the burden of our own infirmities. David con
fesseth as much : Ps. xxvii. 13, ' I had fainted, unless
I had believed to see the goodness of the Lord in the
land of the living.' Blessed be God, that ministereth
ever some comfort to sweeten the calamities of life,
and to keep the soul from fainting, to keep the head
above water, that the deep waters swallow us not up.
The true chureh of God, when the ambition of the
bishop of Rome to be universal bishop began to sway
religion to the service of human policy, then began to
lose of her full numbers ; many of them, most of them,
defecting to popery and superstition. The true profes
sors of the gospel were pursued with all kinds of
bloody persecution, and in many years the true church
of God lived in concealment '; yet God did never suffer
this little remaining spark to be quite put out ; and
when the pope thought himself absolute lord of all,
then arose Martin Luther, an arrow out of their own
quiver, and in the low ebb of the trae church he
opposed the pope, and put a new life into the true
Christian church, which ever since his time hath grown
to'a clearer light, and the man of sin is more and more
revealed, and the mystery of ungodliness detected, and
in'many parts of Christendom the pope ejected, as an
usurper both in ecclesiastical hierarchy and temporal
sovereignty. At this time, (this poor church doth suffer persecu
tion in France, and is threatened with utter extirpa
tion. In Bohemia, the Protestants feel the uttermost
of extremity ; the Prince Palatine, and the king's
children, remain under proscription, and in exile from
their inheritance ; and their country, invaded and de
populated, doth groan under the fury of war, religion
is_oppressed ; the fig-tree, and the vine, and olive
fail,*the earth is not husbanded to profit, to feed the
inhabitants. In this extremity, what comfort sur-
viveth but this, that our God, the husband of his
324

church, will not chide* continually, nor reserve his
anger from generation to generation, but even in this
extremity of distress we have joy in his favour and
love to his church ? •
This holy care of religion now assaulted, and the
natural care that our loyal allegiance to our sovereign
and his children doth lay upon us, inciteth us to join,
as one man, with united strength, to work for God
and his truth to the uttermost of our best abilities ;
and who knoweth whether God, having crowned our
land so many years with peace and truth, doth now
try us what we will do for religion and peace, and how
forward we wUl be in his cause, and how charitably
compassionate of the afflictions of our brethren abroad ;
wherein, if we shaU acquit ourselves like the children
of light, and the sons of peace, we may prevent a
further trial of us nearer hand in our own land.
Blessed be the God of mercy, and of aU consola
tion, who hath revealed to us this comfort and joy in
him in all our afflictions, that we may be able to com
fort the distresses of our brethren, as we ourselves are
comforted of our God.
His Majesty by his letters graciously inviteth all his
loyal subjects to this commiseration of his chUdren,
to this religious compassion of God's afflicted church ;
he requireth us, your ministers, to lay this as near as
we can to your hearts, to stir up your willing and for
ward affections to a tenderness, and increase of zealous
love of this cause, and he believeth that our labour in
the Lord will not be in vain.
If it be heavy to us to part with some small portion
of our estates to this assistance, what is it to his chil
dren to lose all?
Impius hsec tam culta novalia miles habebit,
Barbaras lias segetes.
Shall we look on whilst papists possess the inheritance
of protestants, while superstition and idolatry usurpeth
the temples, where the holy worship of God, and
the gospel of truth and peace, have been so many
years gloriously maintained ?
His Majesty hath well acquitted himself to us to be
a prince of peace, who hath with unmeasurable ex
pense essayed, by mediation and treaties, to compose
the bloody wars in Christendom with fair conditions
of peace ; he hath shewed himself tender in the case
of Christian blood, and he would have all the Chris
tian world bear him witness, that, if he could recover
the inheritance of his children in peace, he would not

Ver. 18, 19.]

MARBURY ON HABAKKUK.

237

draw a sword, nor hazard a life in that cause. He is
now put to it to seek peace by the way of wars ; and
his children being shut out of their own in the way of
inheritance, must wade in again by way of conquest,
or sit out altogether.
If that part of the afflicted church have hope in this
disconsolate extremity, and trust in God for deliver
ance and restitution, they shall sing Carmen in node,
and let God strengthen their faith and trust in him,
and let them not think it long to await his leisure till
he have mercy upon them.
Worse was the condition of Jerusalem and the
people of Judah, God's own inheritance ; yet, when
they had summed up their miseries, and cast them
into one total of full calamity, they have both faith to
assure, both deliverance and restitution, and hope to
expect it, and joy to recreate and refresh their present
droopings. And truly, to our understanding, it is time for the
Lord to put to his hand, for the cause is his. The
strife was for a kingdom, but religion is such a party
in the quarrel, that it cannot but share in the suffer
ings of those who fare the worse for religion's sake.
Be we comforted in the Lord.
Rome and Roman idolatry can neither spread fur
ther nor gather more strength than her elder sister
Babylon did; her armies are called here the troops of
God ; God employed them and God prospered them,
and they prevailed" against God's inheritance. But
the same prophets who are sent to tell Judah of their
deportation into Babylon, do also foretell the ruin of
Babylon. For this read at your leisure Isaiah, 46th
and 47th chapters, Jeremiah 50th and 51st, and when
you have read them, compare them with Revelations,
17th and 18th chapters, and you shall see that Baby
lon in Chaldea was but a type of the present Babylon
in Rome, a double type, of sin and punishment.
Therefore comfort yourselves in the Lord. God
worketh, as we see, against the usurper of Rome by
his own domestics, and they teU tales of him, and
discover the^nakedness of that prostitute strumpet to
the shame of their religion ; he that hath begun will
also in time make an end, and he that beginneth to
lose estimation at home wiU hardly either increase or
maintain it abroad.
Who are papists, or affected popishly amongst us,
for the most part, but such as are ignorant of Holy
Scriptures, or such as corrupt and pervert them, for
the Revelation doth point out antichrist as the finger

of John'did Christ, with, This is he ; it calleth Rome
Babylon, and sheweth us the fall thereof, and the
cheerful rising of the true church to light and glory.
In all those dangers that the church of God runneth,
the comfort here expressed in the Lord stays the
heart thereof with flagons, and comforteth it with
apples, for his love is a banner to it.
The parts of this text are three :
1. The hope of the afflicted church.
2. The ground of this hope and comfort.
3. The dedication of this psalm.
(1.) The hope of the afflicted church, ' Yet will I
rejoice in the Lord.'
You know that joy dilateth the heart, and giveth it
sea-room in the stormy and tempestuous state of
trouble. Joy is a thing that every soul affecteth ; we
desire many happy days to see good : we are apt with
Solomon to try our hearts with joy. This is welcome to
them that live here on earth, which is convallis lachry-
marum, a valley of tears, wherein the story of our
whole life is written upon a scroll on both sides, filled
with lamentations, mourning, and woe ; and our
Saviour saith, ' Blessed are they that mourn, for they
shall be comforted.'
We have so many causes of mourning, that whether
we look to ourselves, the occasions of our own woe, or
to our sorrows, the fruitful spawn of our breeding sins,
the natural and proper effects of our own corruptions*
we have from both matter of grief and provocation of
sorrow. 1. Pro nobis, for ourselves, for what we suffer.
2. In nobis, in ourselves, for that we do deserve.
Therefore we must not seek joy in ourselves, for
then we shall weep, as Rachel for her children, be
cause they are not. The joy of the church is in the
Lord. Plerumque in ipsis piis fletibus gaudii claritas
erumpit* and then it is when man -forsaketh all
comforts, and findeth that bonum est adharere Deo
semper, when a man unmindeth all other comforts.-
This, as Augustine saith, est gaudium, quod non datur
impiis, sed eis qui te gratis colunt, quorum gaudium tu
ipse es : et ipsa est beata vita gaudere de te, propter te ;
ipsa est, non est alia.
All you then who have found sorrow and heaviness,
by the due consideration of those evils which you
have committed, and of those holy duties which you
have omitted, and of those punishments which you
have justly suffered, come hither and learn how to re-
* Gregor. 325

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[Chap. III.

joice ; forget that which is behind ; remember Lot's
wife : look not back to tbe beguiUng delights of the
bewitching and flattering world ; look before you to
the Lord, for he is the author, he is the mediator, he
will be the finisher of your joy, et gaudium vestrum
nemo toilet a vobis, and your joy no man shall take
from you.
Joy not in greatness and high place, or in riches,
in the fruit of the womb, in the extent of your lands,
in the favours of princes, in the full sea of temporal
happiness ; they that suffer in all these things do find
joy in the Lord.
Reasons why in the Lord ?
1. They that joy in the Lord rest in the Lord, and
cast all their care upon him ; they pray, Fiat voluntas
tua, thy will be done, and they are content with it,
and they are thankful for it when it is done, neither
relucting at the doing of it, nor repining and finding
fault when they see it performed. They'say with old
Eli, 1 Sam. in. 18, ' It is the Lord, let him do what
seemeth him good ;' and with Hezekiah, Isa. xxxix. 8,
' Good is the word of the Lord.' And therefore the
Lord is the same to them, whether he Jbe offerens,
opening his hand and giving, or auferens, stretching
out his hand to strip and divest them of all that he
hath, as he was to Job.
2. They that rejoice in the Lord rejoice in'nothing
otherwise than as a means and faculty to serve the
Lord. And so we may rejoice in honours, which do
put our good example more in sight, that others may
behold our good works, and glorify God. So we may
rejoice in authority and power over others, if we use
it to the winning of others to the service of our God,
to the coercion of evil doers, and the reward of the
good. So may we rejoice in riches, if we use them
as means to advance the law of God, and to express
our charity to the needy. All this is joy in the Lord,
that God trusteth us with'the dispensation of these
outward things, and the applying of them to his ser
vice. 3. They that rejoice in the Lord, rejoice because
God is Lord. So David, 'The Lord is king, the
earth may be glad of it ;' for ' blessed is the people
whose God is the Lord.' This is the jubilation of
the church : Isa. xxv. 9, ' Lo, this is our God ; we
have waited for him, and he will save us : this is the
Lord, we have waited for him ; we will be glad, and
rejoice in his salvation.' They do thus acknowledge
him their Lord, and are glad that they live under his
326

government : Isa. xxvi. 8, ' The desire of their souls is
to his name, and to the remembrance of him.' ' For
when thy judgments are in the world, the inhabitants
of the earth will learn righteousness. 0 Lord our
God, other lords have ruled us, but by thee only will
we make mention of thy name.' This was the joy of
the church here, professed in the midst of extreme
sorrows. There cannot be a better sign to know this true
spiritual joy from all other false seemings and blan-
dations of joy than the lasting thereof; for the candle
of the wicked shall be put out, but God is a sun and
a shield to his church. Joy in all other things is but
a sojourner, and tarrieth but a small time; but when
once it fasteneth upon God, it saith, ' Here will I dwell
for ever, for I have a delight herein.' This joy hath
none of the fears that other joys have to make us
doubt the losing of it; it hath none of the impedi
ments to stop the way to it that other joys have. It
hath none of the sorrows that other joys have to com-
meddle with it. It hath none of the miseries that
conclude all other joys to determine it.
Use . Therefore as the apostle admonisheth, ' Rejoice
always in the Lord : again I say, rejoice.' Rejoice
when thou aboundest, rejoice also when thou wantest,
full and empty ; when thou givest alms, and when thou
receivest alms ; it is a more blessed thing to give, it is
also a blessed thing to receive ; in health, in sickness;
on the bride-bed, on the death-bed ; always.
Quest. But have not the saints of God on this earth
their sorrows ? Do they not bear forth their • seed
weeping ? Do they not sow in tears ? Do they not
feel heaviness for the night ? Is it not a true word,
Tribulus est, qui non est tribulatus? Was not David's
soul heavy within him ? Did not Hezekiah taste of
bitterness of soul when be chattered as a swallow ?
Did not this very church of the Jews in Babylon sit
down by the rivers of water when they remembered
Sion ? Did they not ' hang up their harps upon the
willows, or could they sing the song of the Lord in a
strange land ? ' «,
Sol. True ; and yet all these, who found such cause
of mourning in themselves, and expressed so much
grief to others, yet rejoiced in the Lord always. I
deny not that their cup was bitterness, yet had they
sweet fruits of spiritual joy even in the midst of sor
rows ; for, as David saith, they did ' rejoice in trem
bling.' Optime dictum est, Exultate, contra miseriam ;
optime additum est, Cum tremore, contra presumptionem,

Ver. 18, 19.]

MARBUEY ON HABAKKUK.

239

quia tremor est sanctificationis custodial' See this in
the apostle, who expresseth the life of a Christian
well : /2 Cor. vi. 9, 10, ' As unknown, and yet known ; as
dying, and behold we live; as chastened, and not
killed; as sorrowful, yet always rejoicing; as poor,
and yet making many rich; as having nothing, and
yet possessing all things.' Which words, though
neither Mr Calvin nor Beza in their commentaries
have vouchsafed so much as a note upon them, yet
are they an holy riddle to flesh and blood, and both
these have brought forth their light in much fairer
weather. Aquinas cleareth this darkness well, for he sheweth
that temporal things have but the resemblance and
appearance of good and evil, they have no true exist
ence and substance of them. And therefore they are
brought in with a tanquam, as; for as the apostle
saith, we are tanquam ignoti, 'as unknown,' &c. : tan
quam castigati, tanquam dolentes.
But God's spiritual favours are real ; we are known,
not tanquam noti, as known; we rejoice not tanquam,
dolentes, as sorrowing. For the Hght affliction, which
is but for a moment, troubles them ; and he speaketh
of them rather as they appear to others than as they
do feel themselves, or of them rather in some crazy
fits of distraction, than in the constant uniformity of
their true health.
And Ldeny not but the dearest of God's saints here
on earth have their sudden qualms and their agonising
pangs and convulsions, even such as do sometimes
shake their very faith, as you have seen in this church
of the Jews, that make their bellies and bowels with
out f them to tremble, and their lips to quiver, and
themselves to fear within themselves ; but when they
remember Jesus Christ, the author and finisher of
their faith, saying to them, Ecce ego sum vobiscum ad
finem saculi, ' Behold, I am with you to the end,'
this reneweth the face of the earth, and puts new life
into them, and quickeneth them; for how can they
want anything, habent enim omnia, qui habent habentem
omnia. For they have all who have him that hath all ;
for ' he that gave us his Son, how could he not to
gether with him give us all things ? '
¦ I hea* St Ambrose thus comforted upon his death
bed : Non ita vixi inter vos ut me pudeat vivere, nee
mori timeo, quia bonum Dominum habemus. For it is
a true rule, pmnitens de peccatis dolet, de dolore guadet.
Another note to distinguish this joy in the Lord
* August. t Qu- ' within ' ?— Ed.

from all other joys, is the fulness and exuberancy of
it; for it is more joy than if corn, and wine, and oil
increased, else what needed the apostle, having said,
' Rejoice in the Lord always,' to add, ' and again I
say, Rejoice ' ? What can be more than always ? But
still adding to the fulness of our joy, till our cup do
overflow. This is that measure which the apostle doth so com
fortably speak of, which is both full and pressed down,
and heaped, and running over ; for it is still growing
and increasing, like the waters in Ezekiel's vision,
from the ankles to the loins, to the chin, over head
and ears, for waders, for swimmers, for sailors.
Upon working days rejoice in the Lord, who giveth
thee strength to labour, and feedeth thee with the
labour of thy hands. On holidays rejoice in the Lord,
who feasteth thee with the marrow and fatness of his
house. % In plenty, rejoice again and again, because
the Lord giveth; in want rejoice, because the Lord
taketh away, and as it pleaseth the Lord, so come
things to pass.
This poor distressed church, being in deportation,
and feeling the heavy burden of affliction, yet it found
comfort in the Lord.
Jerusalem remembered, in the days of her affliction,
and of her miseries, all her pleasant things that she
had in the days of old, Lam. i. 7. And this joy
was quickened with hope of the favour of God to be
shewed to them, even till their joy did swell into ec
stasy ; as David expresseth it, Ps. exxvi. 1, ' When
the Lord turned again the captivity of Zion, then were
we like them that dream. Then was our mouth fiUed
with laughter, and our tongue with singing.' There
fore is the joy of the ungodly compared to a candle,
which spends itself to the snuff, and goeth out in a
stench and evil savour, Job xviii. 5, for the very name
of the wicked shall rot ; but to the just, saith God,
Isa. lviii. 8, ' Thy light shall break forth as the morn
ing.' This begins in obscurity, and groweth more
and more till the sun rising, and yet groweth till the
noon-day ; that is also promised the just. Ver. 10,
' Thy light shall rise in obscurity, and thy darkness'
shall be as the noon-day ;' he expoundeth himself, ver.
11, ' Thou shalt be as a watered garden, and like a spring
of water, whose waters fail not.' Therefore it is said
of the just, that ' they shall bring forth fruit in old
age ; they shall be fat and flourishing ;' and this is
1 to shew that the Lord is upright, that he is our
rock, and that there is no unrighteousness in him.'
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For his word is gone out, his promise is passed to
his church, — he will neither deny it nor reverse it, —
to comfort them with all spiritual consolation ; for he
is the God of all consolation, not of some only.
2. The ground of this joy ; wherein consider,
1. The main : the Lord is the God of her salvation.
2. The Lord is her strength.
3. The Lord will perform two great mercies to her.
(1.) He will make her feet Uke hinds'- feet.
(2.) He will make her walk upon her high places.
1. Under the title of salvation, I comprehend not
only corporal and spiritual, but eternal salvation also.
2. Under the name of strength, I understand the
whole mercy of supportation, by which God doth pre
serve them in their deportation and return.
3. Under tbe title of hinds' feet, I contain the
mercy of expedition, whereby they are delivered from
their captivity in Babylon.
4. Under the title of walking upon high places, the
mercy of restitution to their own land, and of consti
tution, and establishing of them in their land.
The just live, and are supported by faith, appre
hending these full mercies.
1. Of salvation.
The church of God hath need of salvation, and
therefore great cause to rejoice in it.
(1.) In respect of her spiritual enemies ; for 'your
adversary, the ^devil, goeth about like a roaring Hon,
seeking to devour,' saith the apostle.
These spiritual enemies do assault the church,
[1.] Out of their own malignity and envy to man ;
and to this purpose the powers and principalities of
darkness do go always armed, both with temptations
to corrupt them, and with fiery darts of provocations
to destroy them ; for this it is that Satan goeth and
cometh to survey the earth, and to pry and search
where he may fasten any hold where be may grip.
So St Bernard saith, HosMs indefessi nos assidui op-
pugnant, modo aperle, modo fraudulenter ; he gives
this reason, lnvidet humane generi, qina pravidet
horum Deum futurum.
[2.] By way of commission ; for God doth employ
devils in the church amongst his holy ones, both for
probation of their faith, for exercise of their patience,
for preservation of them in humility, for punishment
of their sin, for sweetening to them the hopes, and
quickening their desires of a better life ; and for the
polishing and burnishing of their example, that others
that be lookers on may know beforehand that this life
328

to a just man is militia, a warfare; and they that will
join with the church must know, before they put their
hand to the plough, what hazards they must run, lest
they look back, and make their sin more than it was
by apostasy, departing away from the living God. It
is clear, in Job's example, that Satan had commission
from God himself- to try the faith, .and love, and
patience, and humility of Job, and to make him an
example. '
And as clear it is which the psalmist saith of Israel,
Ps. lxxviii. 21, when they started aside from God,
that ' a fire was kindled in Jacob, and anger came up
against Israel ; and in these executions, God doth up
hold the ministry and service of evil angels, as he did
against his. enemies the Egyptians, of whom it is so
said, ver. 49, ' He cast upon them the fierceness of
his wrath, anger, and indignation and trouble, by
sending evil angels amongst them.'
St Paul confesseth, 2 Cor. xii. 7, that lest he should
be too much exalted with that metaphysical rapture
above measure, ' There was given me a thorn in the
flesh, the messenger of Satan to buffet me, lest I
should be exalted above measure.'
Thus, in respect of spiritual enemies without us, we
have need of a salvation, the rather because our own
corruptions within us are false to us, and ready to
join with Satan against us.
(2.) In respect of human opposition ; for the regi
ment and kingdom of Christ is thus assigned to him,
' Be thou ruler in the midst of thine enemies.' David
doth well express this : Ps. lxxxiii. 5-7, ' For they
have consulted together with one consent : they are
confederate against thee. The tabernacles of Edom,
and the Ishmaelites ; of Moab, and the Hagarenes ;
Gebal, and Ammon, and Amalek ; the PhiUstines,
with the inhabitants of Tyre; Ashur also is joined
with them : they have holpen the children of Lot.'
Here is no mention of this sweeping broom of Baby
lon, that comes in the rear of this march, and carrieth
them clean away.
Christendom hath for many years suffered from the
Turks, whose invasions encroach upon the bounds
thereof, and gain ground of it daily. And even within
ourselves, the pope, and all the friends of his hier
archy, do hate and persecute so much of the true pro-
testant church as they either can or dare attempt;
and the earth hath nothing to shew more bloody and
cruel than the Spanish inquisition, nothing more
cunning and dangerously plotting than the society of

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241

Jesuits ; so that, in respect of human opposition,
there is great need of a salvation.
(3.) In respect of the punishments deserved for sin,
for what nafiou hath so kept in their sins to them
selves that we have not found means to import them
even into the church. Solomon could not take a wife
out of Egypt, but his wisdom proved too weak a fence
against the temptation to idolatry. Nehemiah presseth
this example : Neh. xiii. 26, ' Did not Solomon, king
of Israel, sin by these things ? Yet among many
nations was there not a king like him, who was be
loved of his God, and God made him king over all
Israel; nevertheless, even him did. outlandish women
cause to sin.' The children of Israel could not eat of
the fat and fruits of the land of Goshen to relieve their
famine, but they were mingled with the Egyptians, and
learned their works, and worshipped their gods ; there
fore, in regard of- their many and great sins, they
needed salvation.
These sins endangered their heavenly hopes, for the
wages thereof is death.
Use. This doctrine may turn to great profit to us.
1. If we apply ourselves to the means by which
we may apprehend this salvation. For this general
apprehension of God's mercy in Christ, which the most
part of common professors trust to, wiU never justify
any man in the sight of God, except, —
(1.) He be by the law of God brought to a sight and
sense, to a confession and acknowledgment, of alibis sins.
(2.) To a true sorrow and mortification of the flesh
for them.
(3.) To a serious deprecation of the wrath of God
due to them in the justice of God.
(4.) To amendment of Ufe, ruled and governed by
the holy word of God, rightly understood.
(5.) To a faithful application of the sufficient merits
of Jesus Christ to ourselves ; which faith doth so root
and ground us in Christ that we become one with him,
so that we may lay the burden of our sins upon
him, and put the robe of his holy righteousness upon
us. For so doing, we may rejoice in our salvation as his
free gift to us, and as our full acquittal and discharge
from all our sins before God, so that the ignorant
person that liveth in darkness, not knowing the mystery
of his salvation, and the blinded papist, who trusteth
either to the power of his own free will, or to the merit
of his own works or righteousness, or to the mediation
of saints and angels, or the mother of our Lord, to

propitiate on his behalf, or that trusteth to the pope's
indulgence and pardon of all his sins, or that believeth
to have salvation by the dispensation of the church's
treasure, the supererogate works of over-doers that
have done more than the law of God hath required of
them ; also the unconscionably profane, that go on in
their sins without check ofthe inward man, their hearts
never smiting them for that they misdo ; all these are
excluded from this salvation ; Jesus Christ died for none
such, and goeth not forth with his anointed amongst -
them. These shall have no salvation hereafter ; they can
have no true joy here ; and therefore when the evil
day cometh, they are shaken with the terror of the
Lord, and they find no balm in Gilead ; their sins do
appear to them greater than the mercies of God.
Use 2. Let those who have the comfortable assur
ance of their salvation rejoice therein in the Lord, and
take heed of presumption of God's mercy, which is
one of the worms of faith. Let them take heed of
receiving the grace of God in vain, of recidivation and
relapse into their former sins, of murmuring at the
Lord's chastisements, of quenching the Spirit, of
crucifying again the Lord ; for we see, Heb. vi. 4, 5,
that it is possible for ' those who were once enlight
ened, and have tasted of the heavenly gift, and were
made partakers of the Holy Ghost, have tasted the
good word of God and the power of the world to come,
to fall away ;' which putteth Jesus Christ to open shame.
Therefore the joy of our salvation must not be
rooted and grounded in ourselves, but in the Lord,
that the whole honour of it may redound to him, as the
whole benefit and profit of it may redound to us.
Doct. 2. Our salvation is only of God.
It is Jonah's faith : chap. ii. 9, ' Salvation is of the
Lord.' It is David's faith : Ps. in. 8, ' Salvation be
longeth only unto the Lord.' God taketh it upon
himself: Isa. xliii. 11, ' I, even I, am the Lord, and
beside me there is no Saviour.' He giveth it as a
reason of his first commandment, Hosea xiii. 4, ' Thou
shalt know no God but me, for there is no Saviour
beside me.'
I may call heaven and earth to record this day, to
avouch the truth to this, for who is it that supporteth
the great frame of the whole universe ? Who is he
that knoweth the numbers of the stars, and calleth
them all by their names, that sendeth forth the sun as a
bridegroom out of his chamber, and as a mighty giant
to run his race ? Who is it that maketh and keepeth
329

242

MAEBUEY ONi HABAKKUK.

[Chap. USE.

the covenant between day and night, to take their turns
for the use of man ? Who is it that clotheth the lilies,
that feedeth the birds ofthe air, that can neither labour
nor spin, that preserveth man and beast, but the
Lord ? Ps. xxxvi. 6. All these look up to thee, and
thou givest them their meat in due season.
It is glory and happiness enough for the angels in
glory to behold the face of God always.
Hail and snow, stormy winds and vapours, the
dragons and all deeps, mountains and all hills, fruit
ful trees and all cedars, beasts and cattle, creeping
things and feathered fowls, kings of the earth and all
1 people, young men and maids, old men and children,
all choristers in this great temple of the world, and
this is the matter and argument of their song, Salus
Jehova, salvation is of God ; for their being is derived
from him, their supportation is borrowed of him, their
operation is guided by him, their whole address is
directed to him. The angels that kept not their first
estate of glory, man that kept not his first estate of
innocency, could not lose, could not forfeit, their ex
istence and being ; their happy being they might, they
did, forfeit. He preserveth the devils and the repro
bate, and he maketh them immortal, that he may be
glorious in his just punishment of them.
But especially, he is the salvation of his elect ; so
St Paul : 1 Tim. iv. 10, ' We trust in the living God,
who is the Saviour of all men, especially of those that
believe.' He is the Saviour of all men by universal
providence, but of them that believe by singular and
•especial grace. And that is the salvation here meant;
our preservation in this life, our sanctification for a
better life, our glorification in heaven, is of the Lord.
Reason 1. Because the kingdom is his, and none
hath power to make us kings but he, whose kingdom
ruleth over all ; and salvation maketh us kings.
Reason 2. Because salvation is a work of power,
and none can give it but he who is able to put all our
enemies under our feet; and none but God can do this.
Reason 3. Because salvation is a work of glory, of
glory to him that worketh it, of glory to them upon
whom it is wrought ; for he maketh his saints glorious
by deliverance, and the saved do serve him, and
glorify him in earth and in heaven.
These three we ascribe to him in our Lord's prayer,
' For thine is the kingdom, the power, and glory.'
Reason 4. Salvation is a work of mercy, and David
saith, Apud te est misericordia, with thee is mercy;
and God hath committed tbe dispensation of mercy to
330

no creature, it is one of the glories of his crown, and
prerogatives of his supreme diadem; only his Son, who
thought it no robbery to be equal with him, hath the
dispensation of his mercies.
Use 2. This teacheth us where to seek and find
salvation. God saith, ' Seek ye my face.'
We are wise enough in our quest of temporal either
protection or preferment, to observe which is the way
to the fountain of honour, and to direct our observance
that way. Let us not be wise for this life, and fools
for the life to come.
With men on earth there may be some small brooks
of a present life, but apud te est fons vita, with thee
is the well of life, and the brooks and cisterns that we
seek after do derive themselves from this fountain.
These brooks do often change their channel, for men
have their breath in their nostrils, they die, and their
thoughts perish, but God is the same, and his years
do not fail. And our Saviour's method, that he
teacheth his disciples, is, ' Seek ye first the kingdom
of God, and the righteousness thereof, and then aU
these things shall be cast upon youJ
Use 3. This also serveth to stir us up to a godly
life, for that hath the promises of this life, and of the
life to come.
David putteth us in good comfort: Ps. lxxxiv. 11,
' For Ijhe Lord God is a sun and shield ; the Lord
will give grace and glory : no good thing will he with
hold from them that live uprightly ;' and the apostle
saith, 1 Peter iii. 12, 13, ' For the eyes of the Lord
are open to the righteous, and his ears are open to
their prayers: but the face of the Lord is against
them that do evil. And who is he that will harm you,
if you be followers of that which is good ?'
Let the wicked take root in the earth, and spread
his boughs never so far, God hath not denied him
this, yet his face is against him ; and though the sun
shineth on him for a time, and the early and later
rain do make him grow and flourish, yet our Saviour
will tell us, that 'every plant which his heavenly
Father hath not planted shall be rooted out.'
^ Use 4. This serveth to reprove the doctrine and
faith of the church of Rome, who teach that God hath
committed to his Son the dispensation of justice, but
to his Son's mother the dispensation of mercy; which
opinion was no. sooner afoot, but they turned Domine
into Domina, Lord into Lady ; and so in the church
of Rome the Virgin Mary hath more devotees vowed
to her service than Christ hath ; she hath more temples

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243

dedicated to her honour than Christ, and far more
miracles ascribed to her than to Christ. Yea, they shame
not in print to tell the world that she hath saved some
from hell, whom her Son had condemned thither, and
she hath released many from hell whom her Son had
already sent thither. I only allege against them the
plain words of our Saviour : John xvii. 2, ' Thou hast
given him power over all flesh, that he should give
eternal life to as many as thou hast given him.'
Therefore beware of the leaven of the scribes and
pharisees, the poisonous doctrines of the church of
Rome, which take salvation out ofthe hands of God,
and ascribe the donation thereof to creatures.
This was wont to be caUed idolatry in the sermons
and writings of the learned, to invocate the Virgin
Mary, as they do in their rosaries and litanies of the
holy virgin. Mother of mercy, gate of heaven, our
salvation, she that hath bruised the head of the ser
pent ! They make their vulgar Latin Bible say so.
Ipsa conteret caput tuum.
There be two psalters, both printed in Parjs, in
French, and set forth with the approbation of the
Sorbonne : one called St Bonaventure's Psalter, in
which, wheresoever God is named, for Dominus they
have put Domina; printed in anno 1601. The other
Psalter is digested into fifteen demands, printed the
same year, with the same approbation, wherein the
Virgin Mary is called the first cause of our salvation,
the finder out of grace, and putteth her before Christ,
even in gloria. Gloria Virgini Maria, et Jesu Christo !
What think you ? Doth that church wish the sal
vation of any man in good earnest, that swerveth us
from the God of our salvation, and directeth us to seek
it from a creature ?
Yet this is the religion which is now grown in
fashion with many in these doubtful and giddy times,
which, as it robs God of one of his highest preroga
tives, and doth divest him of his power of salvation,
so the professors thereof will find it a thief in their
things temporal ; for in ordine ad Deum, the church
will engross all ; the apostles of that church will not
be content till all be laid at their feet.
Let me commend to you tbe king's majesty's con
fession of his faith, published in Latin and in English,
directed to all Christian kings. In this particular his
words are, ' For the blessed virgin Mary, I yield her
that which the angel Gabriel pronounced of her,
that she is blessed amongst women, and that which
she prophesied of herself in her Canticum, that all

generations shall call her blessed ; I remember her as
the mother of Christ, whomof our Saviour took his
flesh, and so the mother of God, since the divinity
and humanity of Christ are inseparable ; and I freely
confess that she is in glory both above angels and men,
her own Son, that is both God and man, only excepted.
But I dare not mock her and blaspheme God, calling
her not only Diva, but Dea, praying her to command
and control her Son, who is her God and her Saviour.
You see what opinion his majesty hath of the doc
trine and practice of Rome. In this point he doth
call it mocking of her, and blaspheming of God, to
ascribe salvation to her, or to seek it from her.
I hope you have lived too long in the light of the
gospel to be taken with any of these baits, and to be
befooled with any of these enchantments of palpable
heresy. I hope, if an angel from heaven should come
and teach you this doctrine, to seek your salvation
anywhere else but from God, you would answer him
as Nehemiah did answer Sanballat, Neh. vi. 8, ' There
is nothing as thou sayest, but thou feignest it out of
thine own heart.'
Beloved, let all that love Jesus Christ, and his holy
truth, join as one man against popery, and seek to the
light of the word whilst it shineth upon us, that we
may not lose the way of salvation, which that word
revealeth. Popery robbeth the church of this word,
and putteth this candle under a bushel. It sendeth
us the wrong way for salvation, and, like the blind
Aramites, it leadeth them into the midst of Samaria,
even putteth them into the hands of their enemies.
God did much for this land when he gave us this
light. Let not our unthankfulness to him, or our
peevish waywardness amongst ourselves, or our evil
and unworthy conversations, forfeit this light or re
move our candlestick.
So long as we know where our salvation is settled,
and who hath it in keeping for us ; so long as we look
that way, and direct all our obedience and worship,
our thanks and praise that way, we are safe; for
• blessed is the people that be in such a case ; blessed
is the people whose God is the Lord ; ' for ipse est qui
dat salutem.
2. Ground of their hope : ' The Lord is my
strength.' This comfort supporteth in afflictions, and this is
that which is our ability, of which the apostle saith,
1 Cor. x. 13, ' But God is faithful, who will not suffer
you to be tempted above that ye are able.' For what
ool

244

MAEBUEY ON HABAKKUK.

[Chap. III.

are we able ? Surely, of ourselves, to nothing that is
good for us. The name of man, ever since the fall of
man, hath been a name of impotency and weakness :
Isa. ii. 22, ' Cease ye from man, whose breath is in his
nostrils, for wherein is he to be accounted of?'
Christ hath told us, Sine me nihil potestis facere:
1 Sam. ii. 9, ' For by strength shall no man prevail.'
Ps. lxxi. 10, ' I will go in the strength of the Lord ;
and I will make mention of thy righteousness, even of
thine only.'
Doct. The words of my text are doctrinal : The
Lord is the strength of his church.
Consider this which way you will.
1. In eo quod sumus, in that we are ; in him we live.
2. In eo quod facimus, in that we do ; in the good
that we do, he doth it himself: Isa. xxvi. 12, '0
Lord, thou hast wrought all our works in us.'
The skill that we have in our several professions,
and trades, and mysteries, it is his Spirit that giveth
it. The strength that we have to labour in our several
callings is his strength; and that blessing was in
cluded in the curse of man : Gen. iii. 19, ' Thou
shalt eat thy bread in the sweat of thy face ; ' that
God would give man strength to earn his bread, and
his labour should be his physic ; it should make him
breathe out evil and noxious vapours in his body,
which might offend health, in sweat. And if we con
sider with what coarse fare, and little rest, and mean
apparel the labouring man doth pass through great
labour, we cannot but acknowledge that experience
hath sealed this doctrine, that God is the strength of
man ; for man layeth on load upon man, and they
that live at ease feel not the burdens "that they do lay
upon their brethren.
God is our strength, in eo quod patimur, in that we
suffer ; for could we forethink ourselves able to bear that
sorrow and misery which captivity and war doth bring
upon us ? Do you not hear 'some say they cannot eat
such and such meat, they cannot rise early, they cannot
brook the air, their tender flesh cannot endure any hard
ness ? Can such endure to spend their whole time in
praising the goodness of God toward them for his great
mercy, that he putteth them not to it to try, what they
can suffer ? Let them hear the prophet Jeremiah com
plain : Lam. iv. 2, 5, ' The precious sons of Sion,
comparable to fine gold, how are they esteemed as
earthen pitchers ! They that did feed delicately are
desolate in the streets ; they that were brought up in
scarlet embrace dunghiUs.' The women fed on their
332

own abhorments, and did eat their own unripe fruit,
children of a span long, Lam. ii. 20, such as were so
tender that they could scarce endure to touch the
ground of the street with the soles of their shoes ;
to such God sent word that ' her own feet should
carry her afar off to sojourn."
When it shall please God to turn the wheel of pro
vidence, and to set princes and high persons in the
rank of common men, in the condition of miserable
and distressed men, tender hands will learn to labour,
and God will give strength.
The ordinary, the extraordinary, the outward, the
inward, the expected, the sudden calamities of life are
manifold. To bear them all with patience, to digest
them with cheerfulness, to turn them into the nourish
ment of our faith and hope, this is the strength of the
Lord in us. Our soul would soon grow weary of them,
if God did not establish our hearts ; for the sense of
evils incumbent, and the fear of evils ingruent, would
soon distract and distemper us, if the strength of the
Lord did not sustain us.
Use. This doctrine, which informeth us whence we
have our strength, directeth us also in the use of it,
for so God himself hath taught us : Deut. vi. 5, ' Thou
shalt love the Lord thy God with all thy heart, with
all thy soul, and with all thy might.' We "must put
our whole strength to his service, and to the obedience
of his law, Luke x. 27.
All other use of our strength for this life is subordi
nate to this, for they mistake their own creation that
think they were made for themselves, and employ
their wits, and time, and strength, to support, to
adorn, and to make pleasant and easy this temporal
life of ours.
Christ saith, that this love of God must be s§ oXrig
rtjg ie^pog ew, with all our strength.
1. Some abuse their strength to oppression and
spoil, to wrong their brethren : so Babylon is called
the hammer of the whole earth, for God did use these
Chaldeans as the rods of his fury, to punish the trans
gressing nations; but there came a time when this
hammer was cut asunder and broken : Jer. 1. 23, ' How
is the hammer of the whole earth cut asunder and
broken ? How is Babylon become a desolation among
the nations ? I have laid a snare for thee, and thou
art also taken, 0 Babylon, and thou wast not aware ;
thou art found, and also taken, because thou hast
striven against the Lord.'
Let the oppressors of their brethren consider this ;

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the snare of God is full of danger, for it hath three
dangers in it.
1. To catch suddenly : ' thou wast not aware.'
2. To hold fast : ' thou art taken.'
8. To destroy ; for they that are taken in the snare
of God are at his mercy, in his power : Ps. xi. 6,
' Upon the wicked he will rain snares, fire, and brim
stone, and an horrible tempest .- this shall be the por
tion of their cup.'
2. Some give their strength to women, and by un
chaste and lewd conversation weaken those bodies,
and defile the temples of God, where God's Holy Spirit
should dwell. It was the advice which Bathsheba,
the mother of Solomon, gave to her beloved Lemuel,
and she putteth it home in a mother's holy passion :
Prov. xxxi. 2, ' What, my son ! and what, the son of my
womb ! and what, the son of my vows ! Give not thy
strength to women, nor thy ways to that which de-
stroyeth kings.' It seemeth that Solomon had taken
out his mother's lesson, for he giveth all that fear God
warning to take heed of the strange woman, for he
saith, Prov. vu. 26, 27, ' She hath cast down many
wounded ; yea, many strong men have been slain by
her. Her house is the way of hell, going down to the
chambers of death.'
3. Some give their strength to drunkenness ; they
have a woe for their labour : Isa. v. 11, ' Woe unto
them that rise up early in the morning, that they may
foUow strong drink, that continue tiU night, till wine
inflame them.'
4. Some give their strength to covetousness, some
to pride, some to their bellies, some waste and con
sume their strength in idleness ; God gave them not
their strength to any of these evU ends. It is his
strength that they abuse, and he calleth for all of it in
his service.
Methinks the apostle doth plead for God very rea
sonably ; and therein he teacheth us to try ourselves,
whether we be innocent or faulty in this : Rom.
vi. 19, ' As you have yielded your members servants
to uncleanness, and to iniquity, to iniquity ; so now
yield your members servants to righteousness unto
holiness.' It is* unreasonable, when God desireth but the same
service done to him, that made and preserveth us,
and would save us, that we give to Satan, who goeth
about like a roaring Hon to destroy us ; and it is a
good way between God and conscience, to try our
* Qu. ' Is it ' ?— Ed.

hearts, whether we have done our God the right that
we should do him in our strength ; for have we had
as great delight in the Bible, and have we read that
with as much diligence as we have read other books
of delight and pleasure ? Have we heard the word
with as much attention and profit as we have heard
other vain and wanton tales ? Have we bestowed as
many private hours in prayer as we have done in
game ? Have we as much delighted in the Lord's
supper, the soul's feast, as we have done in the feasts
and banquets of the body ? Nay, have we not usurped
some of God's day for our temporal business, and
neglected the church assembly, and the ministry of
the word, to eat, and drink, and game, and sleep, and
take our ease ? Would we have done so, if some
command from some superior powers had commanded
us any special service ?
This is the way to try us. Surely we have not
given our whole strengh to the Lord if we have done
these things ; and therefore, unless we redeem the
time, and amend our ways, our consciences will tell
us, that his servants we are whom we obey ; and the
servants of siu must look for the wages of sin, that is
death. But let us do no more so ; seeing the Lord is our
strength, let our strength be the Lord's; let it serve
bim for himself, our brethren for his sake.
Use 2. Another use of this point I learn from the
song of Moses, the man of God, and of the children
of Israel after they came out of the Red Sea: Exod.
xv. 2, ' The Lord is my strength and song.' Let him
that is our strength, be our song also ; that is, let us
praise him with joy and thanksgiving ; it is the honour
that David giveth to the Lord: as his strength is
always from him, so he promiseth, - My song shall be
always of him.' And he desireth that his mouth may
be filled with his praise all the day long ; these be
called ' the calves of the lips ' of them that confess
his name ; they are sacrifices of righteousness, and
they please God better than bullocks that have horns
and hoofs. This is Xoy/xri XurgiTa, reasonable service.
Use 3. It followeth there, and it is another use of
this point, ' The Lord is my strength : I will prepare
him an habitation.'
In which words, though literally there be a pro
phetical reference to the tabernacle of God, which
God did after appoint to be erected and consecrated
to his special worship, and further yet, to the building
of the temple at Jerusalem, the joy of all the earth ;
333

246

MARBURY ON HABAKKUK.

[Chap. IIL

yet in thankful retribution to God for the strength
that we have from him, every faithful soul must within
itself erect an habitation for God and his Anointed.
Know you not that your bodies are the temples of
the Holy Ghost ? Doth not Christ dwell in us by
faith ? Is not tbe soul the body of the church ? Is not
the understanding and intellectual part the holy of
holies, the chancel of the church, where the glory of
God dwelleth, and where tbe memorials of his mer
cies are kept ? Is not the heart the altar whereupon
all our sacrifices of thanksgiving, and the incense of
our prayers, are burnt ? Is not the mouth of them that
confess his name the beautiful porch of this temple ?
Doth not Christ stand at our doors and knock, and de
sire our entertainment ? Oh let us receive bim ; he
is our strength ; there is not a stronger man to come
in and bind him, and cast him out. That day we re
ceive him, that day is salvation come home to our
house. Let him not come in as a guest and sojourner,
to tarry a night and be gone ; let him have the rule
of the bouse. Christ will then tell- us that the king
dom of God is within us ; and where he ruleth, there
is peace which passeth all understanding.
3. The next ground of their hope is a strong faith,
that ' he will make my feet like hinds' feet ;' that is,
he wiU give me a swift escape out of all my affliction,
and I shall come again out of captivity.
Doct. The Lord will loose the bonds of his church,
and give her deliverance out of all her troubles. This
is a good ground of hope.
Reason 1. Because it is one of God's honourable
titles to be a Deliverer ; so is he called in this 18th
Psalm, ver. 2, from whence these words are taken.
So Ps. lxx. 5, ' Thou art my help and my deliverer.'
Thus David honoureth God with that great title, for
it includeth a confession of praise, both of the power
of God, able to deliver, and of his wisdom and love,
applying that power to the comfort of his afflicted
church. Reason 2. Because it was the office of his Anointed,
the Son in whom he was well pleased, to deliver his
people from the hands of all their enemies. ' He
gave redemption to his people.' ' He shall save his
people from all their sins.' He confesseth it his
errand hither : Isa. Ixi. 1, ' He hath sent me to bind
up the broken-hearted, to proclaim liberty to the cap
tives, and the opening of the prison to them that are
bound.' Reason 3. Because God knoweth the weakness of
334

his church, and though he chasten them with the rods-
of men, yet will he not take his mercy utterly from
them, Ps. cxxv. 3, ' lest the righteous should put forth
their hand unto wickedness.'
Use. This hath special virtue to comfort us ; both,
1, generally, in our whole Hfe ; and, 2, especially ins
the several crosses and distresses incident to the body
of the church, or any member of the body ; 3, and
individually to each particular person, in their per
sonal vexations and unrest.
1. For the general calamities incident to life. Job
saith, ' Man that is born of a woman hath but a short
time to live, and is full of misery.' If a man have
no time of respiration from sorrow ; if his body be in
sickness, his mind in grief, his estate in poverty, his
person in prison, suppose him as much afflicted as his
time and strength can bear, yet death determineth all,
and setteth the oppressed and the prisoner free, as
Job saith.
2. The church, or any part of it, be it afflicted and
driven into corners, persecuted, as in the time of tha
bloody persecutions, and as at this day, the protest
ants are cruelly pursued both in our neighbour France,
and in tbe Palatinate, and in Bohemia, ministers
banished as raisers and strivers* of sedition, which
was laid to the charge of Jesus Christ, and after of St
Paul ; the Lord hath ever heretofore been a deli
verer of his church, and his hand is not shortened ;
our hope is, that he will also make his saints' hearts
glad by a timely deliverance, and will give them hinds'
feet to escape from the arrow that fleeth after them by
day, and from the dogs that hunt and pursue them
with open mouth.
3. In the case of personal grievances, how can we,
either in dangers feared or in oppressing griefs and
pains, receive any peace to our souls, but in the faith
of deliverance, believing that no miseries can so
environ us, but that there may be found an open way
out of them ? So David saith, ' Many are the troubles
of the righteous,' Dominus ex omnibus liberat.
Use 2. This admonisheth the afflicted to call upon
God for this deliverance, and to seek it nowhere but
in his hand. Woe be to them that go to Egypt for
help ; it was the undoing of Israel, their trust in the
broken staff and reed of Egypt. And they that trust
to idolatrous nations to help them in their distresses
and wants, thrust thorns into their own eyes, and
* Qu. 'stirrers'? — Ed.

Ver. 18, 19.]

MARBURY ON HABAKKUK.

247

goads into their own sides, and their trust shall be
their ruin. Israel did find it so, and smarted sharply
for it.
Use 3. This also, as all other favours of God, either
possessed or expected, doth awake us to a duty of
service of our God ; for we are servi, quasi servati, and
we must serve him that we may be delivered out of
all our fears and griefs ; and being delivered from the
hands of all our enemies, we must serve him in holi
ness and righteousness.
Then shall our feet be like hinds' feet, to run away
Hghtly out of all our afflictions. More yet we shall
say, ' Our soul is escaped as a bird out of the snare
ofthe fowler; the snare is broken, and we are escaped,'
Ps. cxxiv. 7.
4. The last ground of hope is restitution : ' He
will make me to walk upon my high places ;' that is,
he wUl restore his church again to their own pleasant
land, and replant them in the inheritance of their
fathers. He caUeth this land high places, as you have
heard, because it was a choice country, blessed with
plenty, and fruitful with all abundance. Though
they have been long banished from it, yet now they
are persuaded of a restitution.
Doct. God is the restorer of the church, and he
wUl renew the face and glory of it.
Reason 1. In respect of his eternal love ; for though
his justice do smite it with some temporal chastise
ment, yet he cannot be always chiding, neither doth
he reserve his anger for ever.
Reason 2. In respect of his promise made to Abra
ham ; for that he often remembereth, and his promise
to David.
Reason 3. In respect of his word, that he hath
sent by his holy prophets, who have from the mouth
of God promised them return and replantation.
Reason 4. In respect of their enemies ; by whom
he punisheth his church, for they must both feel the
wrath of God in the sense of their own judgments,

and in the envy at the prosperous estate of the
church. Use. Observe it here for a matter of great joy in
the church, to be restored to that which formerly they
enjoyed ; for it teacheth us to value and prize present-
blessings and favours of God at a higher rate than we
do, lest God do take them from us, to teach us by
their want how precious and how sweet they were.
Do not we see some ambitious men climbing and
aspiring still higher and higher, who being suddenly
cast' down, sit looking up to the rooms which they
held ; and though not contented with them in posses
sion, would now think it a great honour to be restored,
saying as Job saith, chap. xxix. 2, ' Oh that I were
as in months past, as in the days when God preserved
me ; when his candle shined upon my head.'
Even so is it in the spiritual favours and graces of
God ; for many times the elect of God, by evil hus
banding these, do lose them, so that they have no
feeHng of the love of God, and hardness overgrows-
their hearts, blindness benights their understanding,
sin surpriseth all their instruments of action, and
maketh their members the weapons of iniquity, to
work iniquity. When these come again to themselves,
as the prodigal did, then they would ask no more of
their father but that they might be admitted into the
house as servants.
David had a great defection from God in the matter
of Uriah the Hittite, and slept in it the most part of
a year ; but recovering himself a little, as one awaked
after drunkenness, and finding himself in the dark,
the light of God's countenance eclipsed, then he
prays, Ps. li. 12, ' Restore unto me the joy of thy
salvation.' Therefore, whilst the sun shineth upon our taber
nacle, let us rejoice in the Lord, and serve him, that
our time may run no other but sunshine days, in the
cheerful light of God's countenance.
3. The dedication of this psalm to the use of the
church is spoken of at large at the first verse.

335

V

AN ALPHABETICAL TABLE OF THE PRINCIPAL HEADS CONTAINED
IN THIS PRECEDENT COMMENTARY,*

Adam's sin did not violate God's glory so much as the
woman's, 134.
A double plainSess of Scripture, rational and spiritual, 187.
Adrian tho sixth, his allegory applied, 21.
Affection of love most vehement in a woman, 196.
Afflictions of the church are such a deading to it, that unless
it were quickened with some beams of grace, it would be a
burden to it more than it could bear, 172.
Afflictions of this life cannot separate the society of the faith
ful, 157.
A good conscience declares a man's faith to himself, and a
godly conversation to others, 102.
Alexander excused by his flatterers for killing of Clitus, 145.
All churches wherein Christians meet to call upon God are
temples of God's presence, 152.
All evil actions are justly judged by the intentions of their
agents, hut good actions are not so, 38.
All excess in drinking is drunkenness, 137,
All God's favours to men proceed from his love towards such
as are thankful for them, 184.
All injuries we do to our brethren are done with God's
privity, 39 ; and so are all treasons and conspiracies, 58.
Ambition came in with sin? and cannot be without sin, 123.
Ambition is an inordinate desire of honour, 122.
Ambition is painful, 128.
Ambition puts us out of the way of life, 123.
Ancientness of writing, 72.
As God brought Israel into the land of Canaan by the
sword, so by the sword he driveth them out, 214.
As personal sins have personal chastisements, so epidemical
sins have popular punishments, 34.
Babylon taken by storm on a, day of feasting, 112.
Behold, a word to move attention, 84.
Beholding without regarding, is but a kind of gazing, 30.
Benefits of the righteousness of faith, 90.
Better apta than alta sapere, 75.
Bloodguiltiness consists not in bloodshedding only, 125.
Boldness in sinning, 16.
Calvin's judgment of Habakkuk, 57.
* This table contains the principal matters discussed in the Com
mentary on Habukkuk. The synopsis at the close of that on Obadiah
serves the purposes of an index to it, as it seems to have been intended
by the Author to do— Ed.

Catesby's speech concerning the gunpowder treason, 190.
Cautions to order and regulate our judgment and life con
cerning righteousness, 91.
Charity is the bond of peace, only to the children of peace, 62.
Christ descended into hell, 187.
Christ took the burden of our sins upon him, 9.
Christ took upon him our infirmities, but not our sinful ones,
27.
Christ was always, before the gospel, and even from the
beginning of the world, the hope of all the ends of the
world, 217.
Christian charity and common justice, great props of a com
monwealth, 22.
Church music ancient, and of holy use, 161.
Comfort in afflictions, groweth out of a right understanding
of the will and purpose of God therein, 173.
Commination of God's judgments makes the church of God
to fear, 227.
Committers of sin are of two sorts, 127.
Complaint is a part of prayer, 19 ; the reasons thereof, 20.
Confession, threefold, 88.
Consideration of former mercies strengthens faith in present
troubles, 176, 183.
Contempt of the law brings in licentiousness and custom of
sinning, 18.
Contempt is a provocation which moveth God to severe
judgments, 37.
Contempt is most grievous to man's generous nature, it-
Corruption of justice, a dangerous sign of a drooping com ¦
monwealth ; reasons for it, 25.
Covetousness a fruitful sin ; usury, rapine, fraud, bribes, and
simony are its daughters, 124.
Covetousness is ambition's handmaid, 124.
Covetousness is an inordinate desire of the wealth of this
world, 123.
Cruelty manifold, 125.
Cruelty is a companion of ambition and covetousness, 125.
Cry of a prophet is a loud cry, 12.
Cry of blood, 11.
Cushan is Ethiopia, so called from Cush the son of Ham,
188.
Cyrus angry with the river Gyndes, 197.
David's psalms a common store-house of good learning, 235.
Description of repentance, 231. 337
Y

250

ALPHABETICAL TABLE.

Desire is the whetstone of prayer, 82.
Despisers punished with scorn and contempt, 40.
Devil, author of idolatry, tempter to it, and promoter of it,
46.
Distressing of the poor a grievous and provoking sin, 221.
Distrust in God, the mother sin of all evil ways, 120.
Divers ways to spend the time well, 83.
Doctrine of faith most necessary to salvation, 94.
Drunkards, the pictures of proud men, 109.
Drunken men cannot pray as they ought, 139.
Drunken men mentioned in Scripture, 137.
Drunkenness, a disease of former ages, but now grown epi
demical, 140.
Drunkenness, a horrible sin, confessed by all men to be a
sin, 137.
Duties to be performed in the church, 164.
Eastern winds most unwholesome in Judea, 31.
Eternity of God, 50.
Every child of God, and member of the church, ought to pray
for the whole body ofthe church, 169.
Every man's mind is'himself, 39.
Every sin is a trespass against God, 61.
Expostulations and contestations with God in our prayers
are lawful, 26 ; objection against it, and solution of the
objection, ib-; reasons for confirmation thereof, 28.
Faith defined, 94.
Faith, how it may be gotten, 95 ; how proved, 102 ; how pre
served, 103 ; how used, 104.
Faith in Christ takes away the horror of the terror of the
Lord, 189.
Faith not rightly grounded is presumption, 53.
Faith useful both in prosperity and adversity, 106.
Faith useful in the natural life, 104; in the spiritual life,
106 ; and in the eternal life, 106.
Faithful men, who worship God with fear and trembling,
how they ought to be taught, 169.
Faith's greatness and its effects, 94.
Fear mingled with faith is no sin, 27.
Fear is a proper passion of a true believer, and is inseparably
joined with saving faith, 167.
Few seek the true use of riches, 117.
Figurative speeches are in use in Scripture, 185.
Giving of alms doth not purifylll-gotten goods, 131.
God bringeth all the labours of the ungodly to loss and vanity,
yet the ungodly perceive it not, 130.
God can make good use of the vices of men, and make wicked
men serve for instruments of his will, 35.
God doth hear the complaints of such as have just cause to
complain of violence, to execute his judgments upon them
that offend, 32 ; reasons thereof, 33.
God doth himself take notice of the people's sins, and ac
quainteth his prophets and ministers therewith, 15.
God foreknoweth the sins of men, 43.
God hath taken upon himself the care of the preservation
of his church, 217 ; therefore we need seek no further for
it, 218. 338

God in Christ is the rest of his church, 220.
God in his judgment maketh the ungodly rods to punish
one another, 219.
God is above all second causes, 210.
God is armed with instruments of vengeance to punish sin,
179.
God is a sincere searcher and punisher of sin, and his jus
tice and truth cannot fail, 55.
God is author of all actions, but not of the evil of them, 38.
God is author of punishment, 53.
God is eternal in himself, in his essence, and eternal in pro
vidence in respect of his creatures, 51.
God is glorified in the shame of the proud, 126.
God is glorious, and jealous of his glory, 133.
God is glorious in heaven and in earth, 181.
God is holy, therefore the punishments of his church are for
its correction only, 52.
God is not so glorious in anything that he hath wrought,
as iu his church, 171.
God is sooner stirred to mercy than provoked to anger, 43.
God is the author of faith, 95.
God is the restorer of his church, and will renew the face and
glory of it, 247.
God is the strength of his church, 243 j both in that we are,
and in that we do, and in that we suffer, 244.
God is to be worshipped outwardly as well as inwardly, 150
and 154.
God is without variableness or alteration, 201.
Godliness hath the promises of this life and of the life to come,
24.
God loves to be solicited for mercy, 50.
God must have the glory of his own great works, 198.
God never forsaketh us till we forsake him, 231.
God never had mercy enough to swallow or consume either
his justice or his truth, 180.
God never layeth his rod upon those creatures which he
hath ordained for the service of man, but to punish man,
for he hath no quarrel to them, 197.
God punisheth one evil nation by another, 232.
God punisheth sin by sin, 144.
God signifieth his will in divers ways, 77 ; and his will is
twofold, 78.
God sometimes declareth his power openly, to the comfort
of his chufch and terror of its enemies, 202.
God sometimes suspends the success of his servants' prayers,
15.
God taketh offence at such as are lifted up, 86.
God walketh with the righteous, and contrary to the un
righteous, 131.
God will have his church taught his ways in all ages thereof,
73.
God will not suffer us to be tempted further than he thinks
fit, 172.
God's care and providence stoopeth so low as to the regard of
cattle, 146.
God's certain knowledge of our evils will bring forth a cer
tain judgment to punish them, 44.
God's children in afflictions are not discouraged in their
faith of God's mercy, 52.

ALPHABETICAL TABLE.

251

God's church is God's work, both in respect of its calling, and
of his perpetual presence in it, 170.
God's creatures and his word are two books, wherein his
wisdom is set forth to the soul, 135.
God's extraordinary mercies must be often remembered, 223.
God's eyes are pure, 54.
God's justice doth not spare his own people if they do pro
voke him, 33.
God's love to be solicited for mercy, 60.
God's love to his church is eternal as himself is, 47.
God's mercy and our obedience are motives of re-establishing
his protection upon his church, 178.
God's mercy in giving must not destroy his justice in punish
ing of evil doers, 231.
God's ministers may, by their prayers, awake God's judg
ments against unrepenting sinners, 13.
God's power shewed in the terror of the wicked, proves that
there is a God, 188.
God's promises are either for this life, or for the life to come,
206.
God's promises, made to Israel, were all limited with condi
tion of their obedience, 33 and 40 ; and so are all God's
promises to his children, 40.
God's promises run in semine, 73.
God's secrets revealed only to them that fear him, 186.
God's servants fight against sin by prayer, 12.
God's word must minister matter to our prayers, 166.
God's wrath and judgments are a burden to him, and so is
his word threatening judgment, 10.
God's wrath and judgments are a burden to the people to
whom they are sent, both to the penitent and to the im
penitent, 11.
God's wrath and judgments are a burden to the prophet that
utters them, in respect of his fidelity to him that sends
him, 10 ; and in respect of his zeal, ib. ; and in respect of
his compassion, ib.
Good covetousness, 119 ; evil covetousness is joined with am
bition, ib.
Good use is to be made of some temptations, 35.
Greatness and power are fearful to the common man, yet he
will search into the actions of the highest, 118.
Grief mingled with faith is no sin, 27.
Habakkuk signifieth an embracer, a wrestler, 2 ; the time of
his prophecy is not expressed, ib.
Hatred a cause of contention, 17.
Hearers ought to pray for their teachers, 69.
Hearing and understanding tbe word is a means to increase
faith, 96.
Hearing the word profiteth nought without faith, 95.
Heathens' gods not jealous of their glory, 134.
He that willeth the same thing as God willeth, and doth the
same thing God would have done, sinneth, unless he doth
it in the same manner and for the same end which God
, projecteth, 39.
Horns in Scripture signify strength, 175.
How drunken folks are said to discover their nakedness,
141.
How far we may complain to God against our brethren, 12.

How God is said to have eyes and other parts of a man's
body, 54; and how he is said to see, hear, &c, 185.
How God is said to repent, 76.
How God was said to have divided the land of Canaan
amongst the children of Israel, 181, 185.
How God's righteousness is revealed in the gospel, 107.
How man ought to carry himself in his dominion over beasts,
145.
How many ways men abuse their strength, 244.
How many ways spiritual enemies assault the church, 240.
Idolatry a grievous sin, ib.
Idolatry amongst Christians, 148.
Idolatry defined and described, 147.
Idolatry in the church of Rome in worshipping the consecrated
host, 149.
If to omit a duty be a sin, the committing of a contrary evil
must needs be abominable, 140.
If we find in ourselves an elevation above our pitch, it is a
certain symptom of a diseased soul, 87.
Ill-gotten goods bring such a sin upon a man as cannot be
purged but by repentance and restitution, 131.
Image-worship crept into the church of Rome by little and
little, 148.
Imprecations forbidden, 13.
In all our considerations of the carriage of things under the
government of God's providence, howsoever the effects may
seem strange to us, we must not question either the wisdom,
justice, or goodness of God, 57.
In all wars, God is Lord of hosts, and general of the armies
that fight his quarrels, aud he ordereth all wars, 214.
Inconveniences of rapine, 124.
Infirmities of God's servants twofold, 27-
Ingredients of a saving faith, by a dissection of the word fides,
86.
Inordinate zeal, what it is, 29.
Iniquity knoweth no measure, 42.
In reading of holy Scripture, we ought carefully to observe
what is spoken literally, and what figuratively, 186 ; and
not to make figures where none are, 187 ; nor understand
that literally which is figurative, 188.
In the church of God there will always be some will argue
against God, 70.
In the last calling of the Jews, their commonwealth shall be
restored, 183.
Israel, a type of God's church on earth, 196.
It was no small part of Christ's passion, to be scorned and
derided of his enemies, 116.
It is a singular wisdom to use the fulness of prosperity well,
42 ; and a great measure of grace is required thereto, ib.
Jercsalem and the temple shall lie desolate until the second
coming of Christ, 183.
Jewish feast3 were instituted for remembrances of favours
received from God, 224.
Jotham's parable, 233.
Joy dilateth the heart, 237.
Joys of the ungodly compared to a candle, 239.
Judgment beginneth at the house of God, 34, 229. 339

252

ALPHABETICAL TABLE.

Just man defined, 85.
Justification by faith only, 107.
Keeping silence a sign of reverence and submission, 147.
Knowledge of God's glory an excellent knowledge, 135 ; and
the pursuit of this knowledge is a labour which well reward
ed itself, 135.
Land of Canaan, not above 300 miles in length, and 160 in
breadth, 226 ; the fruitfulness of it shewn, ib.
Logic and rhetoric requisite and necessary in a minister, 187.
Malice may be in looking into the vices of brethren, though
it pretendeth desire of reformation, 15.
Manna and water out of the rock were types of our Lord's
supper, and the children of Israel's passage through the
Red Sea a type of baptism, 224.
Man in mercy cometh nearest God's image, 49.
Man is but earth, and gold but clay, 112.
Man is mutable, God unchangeably just, 40.
Man's state in his innocency, 97.
Matter of thanksgiving is an acknowledgment of all benefits,
183.
Means to get an upright soul, 88.
Men and angels have their eternity from God, 51.
Mercy is the most glorious attribute that God hath, 174.
Mercy the soul of the world, 49.
Ministers have a necessity laid upon them to preach the
word, 96.
Ministers m <iy in general reprove sin, but not particularise
any man, 29.
Ministers must maintain God's cause against all contradic
tions, 70.
Ministers must not only watch, but also give warning, 68.
Ministers ought to be first seers, and then speakers, 66.
Ministers ought to open to the church of God the whole
counsel of God, 74.
Miseries of afflicted men make them forget comforts, 174.
Monarchy ofthe Assyrians lasted 1300 years, 113.
Moses charged by heathens to be a magician, 195, 198.
Motives inducing us to bless those that persecute us, and
pray for those that hate us, 36.
No counsel or strength can prevail against God, nor any pre
scription, 182.
No lesson so hard for a child of God to take out as to take
up Christ's cross, 172.
No man simpliciter atheos, but acknowledgeth some divine
ruling power, 45, 147, 188.
No man would do service where nothing is to be gained
by it, 148.
No oratory nor eloquence comparable to the holy elocution
of Scripture, 186.
No inherent holiness in churches, 151.
Nothing ought to be so dear to us as the glory of God, 134.
Not that we have, but what we dispose of, maketh us friends
in the day of the Lord, 127.
Obedience to God assures and gains all good things to us, 231.
340

Objections against church music answered, 161.
Occasion of offence to be avoided, 20.
Oracles ceased at Christ's coming, 80.
Original sin, what it is, 98.
Out of natural and moral ways of life there is a wisdom of
God to be learned, 59.
Outward things unsanctified to the owner have no power to
establish the heart, 42.
Overcharge ofthe heart with drink is drunkenness, 137.
Overweening of our fellow-creatures is and hath been a cause
of idolatry, 210.
Papists idolaters, 148.
People without a ruler are unhappy, 60.
Poetry ancient, and of use in the church, 159.
Polygamy unlawful, 199.
Praising of God in hymns and songs ancient, and much used
in the church, 159.
Prayer a faithful messenger, 173.
Prayer hath the same force now as it had in former times, 213.
Prayer is a help to him that prayeth, a sacrifice to God, a
scourge to the devil and his agents, 84.
Prayer ought to be fervent and continual, 14, as well in zeal
of God's glory as fbr our own necessities, 14.
Prayer, the word, and tbe sacraments are means to preserve
faith, 103.
Prayer, what it is, 19.
Preparation required in those who go to church, 153.
Pride a cause of strife, 17.
Pride consists in three things : in thinking too well of our
selves, contemptibly of others, boasting and glorying in
vain ostentation, 109.
Pride is the ground of insatiableness, 109.
Pride the ruin of charity, justice, temperance, and religion,
110.
Profane and carnal men, how they ought to be taught, 168.
Profane men's hearts are hardened with custom of sinning,
168.
Proofs of a sincere faith, 103.
Prophets, apostles, and ministers of the word, are the fittest
persons to be used for direction of devotion, 158.
Prosperity of this world fills the hearts of men with pride and.
vain estimation of themselves, 63.
Proud men resemble death and hell, 110.
Punishment in its nature is evil, yet God may work good out
of it, 33.
Punishment of idolatry, 149.
Punishments of ambition, 125 ; they consult shame to their
own house, 125 ; sin against their own souls, 127 ; labour
in vain and without success, 128.
Punishments of drunkenness, 141 ; who will punish it? God,
142 ; how he will punish it, 143 ; why he will punish it, 145.
Punishments of pride, 111 ; just reprehension, 115 ; derision,
116 ; spoil and destruction, 118.
Quantity of the fault is the measure of the judgment, 9.
Reading of Scripture good, to make ns understand what the
Lord hath done in former ages, 198.

ALPHABETICAL TABLE.

253

Reasons why ambition makes men unhappy, 123.
Religion contemned is a sign of a diseased and desperate
state, reasons thereof, 22.
Religion hath the bowels of compassion, aud they have no
religion that have no mercy, 49.
Religion is the knot of true union that knitteth us to God,
and uniteth us to one another, 40.
Religion in the head is speculation, in the heart affection, in
the hand action, 225.
Religion the best bond of brotherhood, 62.
Remedies against drunkenness, 138.
Remedy for man's fall, which is Christ, 101.
Rich men's duties to the poor, 221.
Salvation only of God, 104.
Salvation is a work of power, 242 ; of glory, ib. ; of mercy, ib.
Satan is but God's instrument in afflicting of the church, 190.
Satan suggesteth that the way of righteousness is painful, 129.
Satan's chiefest temptation is by blemishing of God's glory,
133.
Satan's suggestions, that God is merciful, animates sinners
to do evil, 179.
Seekers of strife condemned, 17.
Selah, what it signifieth, 175.
Self-conceited men, how they ought to be taught, 168.
Self-opinion is a kind of spiritual drunkenness, 168.
Senseless and lifeless creatures are subject to God's will, 204,
210.
Service performed to God without zeal is without life, 28.
Set prayers both lawful and necessary to be used, 158.
Shame rather hardeneth than reformeth a sinner, 13.
Sharp and satirical tartness not always unlawful, 117.
Shigionoth, what it signifieth, 156.
Signs of true spiritual joy, 238.
Sin is a burden to God, to men, and awakes God's ven
geance, 8.
Sin is like leaven, a little soureth the whole lump, 93, 127.
Sin is that which parteth God and us, 215.
Sins committed against the law of God are done against the
committers' souls, 127.
Sincere faith cannot be lost, 143.
Sins grow in clusters, and one sin begetteth another, 119 ;
examples thereof, 120.
Sins of omission, 99 ; of evil motion, 100 ; of evil affection
and of evil action, 100.
Sins seen in others moves man to a loathing of sin, and to
charity, 35.
Six signs of ensuing judgment, 215.
Sometimes God taketh away from his children their feeling
of his love, and of the joy of the Holy Ghost,- 178.
Souls in heaven wait upon the performance of God's pro
mises, 82.
Stephen's prayer at his death a means of Paul's conversion,
60.
Suggestions to sin lay their foundation upon some unworthy
opinion of God, 133.
Teaching by familiar resemblances is muchjised in both Tes
taments, 59.

Tears of bitterness arc the blood of the soul, 128.
Temples and churches necessary, 151.
Temples not built in two hundred years after Christ, 150.
Temporal things can afford no true content, 23.
Temporal things have but a resemblance of good and evil,
spiritual favours are real, 239.
Thanksgiving ought to be joined with prayer, 139.
Thanksgiving is a work of justice, which puts us in mind of
our unableness to requite God, and of our unworthiness,
184.
The best frame of thanksgiving is that which maketh particu
lar commemoration of God's mercies, 183.
The Chaldeans' armies the troops of God, 232.
The Chaldeans raised by God against the Jews, 30.
The church of God hath a special interest in the power and
protection of God, 178.
The church's plea in affliction is for mercy, 174.
The contemplation of God's justice, in punishing the sins of
his church, of his vengeance in revenging the quarrels of
it, of his mercy in healing the wounds of it, give the faith
ful occasion to resort to God by prayer, 156.
The delivery of God's church, and his vengeance upon her
enemies, gives honour to the name of God upon earth, 132.
The devil knew where Moses was buried, 212.
The effectual fervent prayer of a righteous man prevaileth
much, 212.
The elect sin against their own souls in regard of the fault,
127 ; and also in regard of the punishment, 127.
The fear of the wicked shall come upon himself 126.
The general apprehension of God's mercy in Christ will not
justify a man in the sight of God, 241.
The house of the righteous shall stand, 126.
The knowledge of God's glory consisteth in the true considera
tion of his justice and mercy, 134.
The law sheweth us how much we are in God's debt, 229.
The Lord will loose the bonds of his church, and give her
deliverance out of her troubles, 246.
The poor are under God's protection, and his own flesh, 221.
The saints of God have their sorrows on earth, yet they always
rejoice in the Lord, 238.
The same hand that put the children of Israel in possession
of the land of Canaan, put them out again, 231.
The sense of Scripture is the soul thereof, 187.
The soul of prayer is the holy zeal of him that prayeth, 20.
The sound of God's word preached cannot be truly heard by
. us, unless he open our hearts, 16.
The sting of the first sin, 133.
The truth of God is a good ground, because the word of God
is a sure word, 201.
The very elect arc shaken with fear, 228.
The way to avoid contempt is humility, 41.
The welfare of the church is the .grief and vexation of her
enemies, 189.
There is no peace to a wicked man, 9.
There is such a concatenation of duties of religion and justice,
that he that offendeth in one breaketh the chain, 120.
They that joy in the Lord, rest in the Lord, and rejoice in
nothing otherwise than as a means to serve the Lord, and
because God is Lord, 238. 341

254

ALPHABETICAL TABLE.

They who are sealed with the Spirit of promise have their in
firmities, lapses, and relapses, yet sin not to death, 34.
They who, fulfilling the will of God, which they know not, do
fulfil their own will, which they aim at, are not rewarded,
but rather punished for it, 38.
Those whom God useth as his rods are limited, 42.
Though the church of God live under the cross for a time, it
shall not be always so, 41.
Three notes of a lawful promise and oath, 202.
Three special benefits of a godly life, 23.
To know the glory of God here on earth, we must observe
the course of his judgments, 135.
To make others drunk is a more grievous sin than drunken
ness, 139.
Uncharitableness corrupteth a commonwealth, and makes
all God's servants complain, 21.
Ungodly men have no bowels, 65.
Ungodly men outrageous when they find a way open to their
violence, 60.
Unrighteous men's labours described, 129.
Vain repetitions not to be used in prayer, 169.
Vanity of idolatry, 146.
Voluntary and involuntary drunkenness, 142.
Want of faith the true cause of idolatry, 45.
Want of zeal a sin, 28.
Way to hell all down hill, yet very uneasy, 285 ; and that is
gotten by it is but mere vanity, 129.
We must believe God's promises, whatsoever appearances do
put in to persuade us to the contrary, 81.
We must not think long to tarry God's leisure, 80 ; to avoid
these two evils, of murmuring against God, or seeking un
lawful means to accomplish our desires, ib.
We must search out and confess the true cause of all the good
that God doth to us, 199.
We ought not be too busy to search into the ways of God, to
know things to come, 80.
We ought not to limit God to a set time for our deliverance,
nor to any set means nor measure of affliction, 52.
We ought to avoid causes of complaint, 21.

We ought to give the whole glory and praise for all good to
God, and thanks to creatures as ministers and instruments
of God, 184.
What duty is owing to him, 150.
What is meant by the midst of years, 164.
What is meant by the works of God, 163.
Whatsoever God hath decreed or spoken shall certainly take
effect in the appointed time, 76.
What use may be made of David's Psalms, in our frequent
reading and meditation of them, 235.
When God putteth his hand to spoiling the oppressor, he
will spoil him in all that he trusted in, 118. '
When God undertaketh a work, he accommodateth all fit
means (though he need none) for"a full execution, 37.
Whensoever God punisheth, there is a fault deserving that
punishment, 114 ; objections to the contrary answered, 115.
When we pray that God's will may be done, we must also
pray that it may be done for the same cause, 39.
Where God is, 150.
Where God loveth a people, his favour runneth in a full
stream in the channel of his church, 212.
Where religion is despised, the courts of justice must needs
be corrupt, 18 ; and power and authority degenerate into
tyranny and oppression, ib.
Where there is the true joy of the Holy Ghost, no temporal
affliction can extinguish or eclipse it, 235.
Wheresoever there is election, there is unction, 209, 219.
Whether every oath ought to be kept, 202.
Whether we ought to swear at all, 202.
Whom God pardoneth, Satan tempteth most, 44.
Whosoever gives divine worship to a creature is an idolater,
45.
Wicked men have no peace, 42.
Wicked men rejoice at the church's sorrow, 61.
Woe to the man which gathereth not his own, 123.
Written Scripture sufficient for salvation, 73.
Xerxes, angry with the sea, causeth it to be beaten with
stripes, 197.
Zeal against crying sins of the time is discreet and necessary,
29.

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