A PARAPHRASTICAL EXPLICATION of the Prophecy of HABAKKUK; WHICH IS A PROPHECY THAT MAY supply us with fit matter of Meditation for these TIMES.  JAMES. 5.10. 
Take, my Brethren, the Prophets, for an example of suffering adversity, and of long Patience—  
OXFORD, Printed by Leonard Lichfield, Printer to the University. 164●.   

The Preface to this Paraphrastical Explication, and to what may follow in this kind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
LIght is so generally beneficial, so comfortable, so attractive of love, so communicative of itself to all; that the holy Scripture doth often choose to express Almighty God by the notion of Light. And this, not in reference to us only (which makes St james call him the Father of Lights. i e. the Giver of all knowledge, 
Jam. 1.17.  comfort, glory, or whatsoever else we understand by Light) but in respect of himself too.  
And that doth often convey the more emphatical expression to our weak capacity, being delivered in figurative words, borrowed from the parts of our own bodies. Not those parts only, that in us partake of light and splendour: but other parts too, that have no such Privilege.  
We have an instance in this Prophecy of Habakkuk, where a glorious lustre is said to come out of his very hands. In the hebrew it sounds thus, 
* Hab 3.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horns. i. the rays, or beams of a glorious light.  He had horns coming out of his hands. But my task being only to deliver the meaning, without any strict tye to the words, I shall make no other mention, when I come at it, but of a glorious Appearance. For the jews by horns there, and elsewhere, do understand Light, or (as our Translators express it well, 
Exod. 34.35.  Exod. 34.) a bright shining. Though from some mistake of the Hebrew Verb in that place, our Painters were put upon a fancy of portraiting Moses with horns, which should rather have been some radiant splendour and glory in his face, which he contracted by his familiar and often conversing with God, who is the true Light.  
And what hath been said of the Hands, might be said of the Feet, 
Rev. 1.14, 15.  likened to fine brass, burning, as it were, in a furnace, and of other parts, and of his Throne, and of what not about Him. 
1. joh. 1.5.  For, He is all Light. In him is no darkness at all. 
1. Tim. 6.16.  And, He dwells in a Light inaccessible.  
Now these figurative expressions taken from Light, are not only used to set out God himself, but those Persons and those ways wherein he is wont to manifest himself to men. He is pleased they should also have the name, and character of Light, to show whence they come.  
The Children of Isael might have read this first in the countenance of Moses, their Lawgiver, who had such a Light in his face, as they were not able to behold. After him their Prophets, and other Teachers were their Lights, or (as they called them) the Seers of Israel.  
And as their Persons had such Titles to distinguish them, so had the ways also by which they were guided. For, what the Wise man saith of the Laws and Commands of Fathers to their Children, must eminently be understood of their Law, 
Prov. 6.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which they received from God, Lex Lux, The Law was the Light, from which they were to take their direction. Or (as the Wise man had been taught by his Royal Father) The word of God was a Light to their feet, 
Psal. 119.  and a Lantern to their paths.  
Yet all this while. Moses himself and their Prophets, and that word of God, and those Laws which they had, were but lesser Lights, 
Mal. 4.2.  forerunners of the Sun of Righteousness, that enlightens every man that comes into the world. His Doctrine was the true Light, 
joh. 1.9.  and his Disciples the Light of the world indeed, 
Mat. 5.14.  (which they in the Law did but shadow out,) and their Successors are our Stars of the first magnitude. St john calls the Bishops of Asia, 
Rev. 1.20.  that he writes to, by the name of Angels and Stars. Though we now, instead of giving such Titles to our Bishops, would fairly pull them out of their higher Spheres, and take into their places some bold Phaëtons, that would quickly do their best to set all the Christian World in a Combustion. Or, some wandting Planets, that make every place their Diocese, and prove but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to as good purpose in every place, as in any one. Or, some blazing Comets, that may easily presage the fall of Kings and Princes, if it must be effected by the malignity of their influence upon the People. Or lastly, some flashing Meteors, that know what use to make of their ignis fatuus, and therefore appear like Angels of Light, and under the pretence of a discovery of the clearer light of the Gospel, dare venture to misled their Followers into intricate mazes of Error, and thence into places of little less danger than utter destruction.  
But now I have somewhat else to say, not only of the best and brightest of those Stars, that we spoke of before, but of the clearest Light of all: which doth not appear to us in this world, without mixture of shadow. For, when we hear of the glorious, and gracious Apparition of God himself, how often do we hear of some Clouds and interpositions of somewhat that qualifies the receipt of that Light. So in the clearest Vision that was made to Moses, he saw only his back parts, which we commonly expound by a knowledge, à posteriori, which is not the clearest way of knowing.  
And yet, what Moses saw of God, or of the will of God, and left unto Posterity, was not so perspicuously apprehended by them. 
1. Cor. 3.14.  Which makes St Paul say, To this day remains the covering not taken away in the Reading of the Old Testament.  
Nay, what speak I of Moses and his Veil, and of the obsecurity of the Law? when our blessed Saviour himself came into the world, 
Luc. 2.32.  to be a Light to lighten the Gentiles, and to be the glory of his People Israel, though his Appearing be called by the Greek Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Epiphany, which is the clearest of all: yet he came not without a Veil. 
Heb. 10.20.  That Veile was his flesh, saith the Author to the Hebrews.  
And his Doctrine sometimes had a Veil too, as appears by the reason given by himself for his speaking in Parables, 
Mat. 13.13.  that seeing they might not see, and hearing they might not hear, neither understand. Nor do I yet see any cause, but that I may say of many passages in the New Testament, what St Peter saith of St Paul's Epistles, that many things in them are hard to be understood, 
2. Pet. 3.16.  which they that are unlearned, and unstable, wrist, as they do also other Scriptures, unto their own destruction.  
For the Light of the Scripture is not unto all, and in all places equally manifest. And therefore, in what is so necessary to be known, all the helps that may be had, should in good reason be welcome unto us. Plus vident eculi, quàm oculus, we use to say. The more help, the better. And, as we should be willing in all Humility, and Christian Charity, to impart unto others what we know, in this kind, out of any discovery, that our own pains can make: so with the same love should we partake of that, which others are enabled to impart unto us.  
For, though the word of God, be in itself, full of Light, yet all Light is diversely comprehended, according to the divers disposition of our sight, and the several ways of the manifestation of that lustre unto us. Therefore in many places, it may appear full of mystery and obscurity; vailed and clouded with that which we must study to remove. So that every Age may give down some more light to those which succeed: as good men, in former Ages, have been careful to do, in our behalf.  
Now of all pieces of holy Scripture, the holy Prophets of the Old Testament have in them a more constant difficulty; specially for hard words and phrases in hebrew, and short and dark sentences. In that, not much unlike the Chorus in many Greek Authors, where a few lines of that Greek doth often require more pains, than some whole leaves in other places.  
This Difficulty in the holy Prophets, bred in me an earnest desire and intention, (for the public use, as well as for my own) to frame some way of Explication of some of the hardest of those Prophets.  
And the likeness of our wicked times to those wherein the Prophet Habakkuk did live, might be Motive enough toward the divulging of my pains upon his Prophecy, at this time, for their use, that never had more need than now to apply it to themselves. For, in the times of the Prophet Habakkuk, (as now in ours) besides a general decay of Religion, there was an excess of barbarous cruelty and oppression, and neglect of all good Laws, and Discipline; which drew on a crowd of other Vices. But with this difference from our Times (which makes little for our credit) that the jews were then under Manasses, the worst of their Kings: but we are so wicked, if not much worse, under the best of ours, our gracious Sovereign Lord Charles, the first of that Name, and the first that sees almost a general defection and Rebellion of His late most flourishing, and now (by our own default) most miserably distracted Kingdoms.  
Now in this Prophecy, I shall endeavour as clear an Exposition, as in such a hard task may be expected: not tying myself close to every word, where there is no need, but, as a Paraphrast, in more liberty and compass of speech, delivering that which I take to be the chief intent, and meaning of the Place: and best agreeing with other passages of holy Scripture. And I pray God it may yield that ease and profit to the Reader, which is hearty desired.  
In which hope, I shall now fall to my task, if, for the better understanding of the whole, you will first please to take a view of that, which is contained in the Three sevetall Chapters of this Prophecy. Which will supply us with some matter of Meditation, not unuseful for the present Times, wherein we live.   

The Sum of the three several Chapters of this Prophecy.  

The Sum of the first Chapter.  
THe first Chapter sets out the sins of the Time, wherein the Prophet Habakkuk did exercise his holy Function, and the heavy punishment which they pulled upon both the Nations, jews, and Chaldeans.  
Their sins made up their full measure by neglect and contempt of the very Laws: of Kings and Governors: and of God himself. These were strange enormities, and they were answered with a punishment, that had matter of as much wonder, if it were well observed  
For that of the Chaldeans, though it came slowly on, yet it fell the more heavily upon them, to their utter ruin and destruction, when they were in the height of all their glory, and of the confidence, and presumption in their own strength.  
That of the jews, came with more speed and more favour. For, though it were very sharp for the time, yet it spent itself in the compass of 70 years, and left them in a fair and easy pursuit of their former Peace and Liberty, when their Enemies supposed them to be so low, that there was no hope of recovery.  
And the greatest wonder and terror in their punishment, was in respect of those, to whom the execution was committed. For, being inflected upon them by the Chaldees, a fierce and cruel Nation, and fare worse livers than the jews, it startled the Prophet a little at that way of Divine dispensation, that suffered God's peculiar People to be so handled, by such lewd and notorious finners.  
And besides (which might trouble them as well as the other did the Prophet) the Chaldees that were intended for their scourge, and executioners in this Calamity, were now (in Manasses his time, when this Prophecy came out) in the number of their good Friends and Confederates. Whom, of all other, they as little suspected for the Authors and Contrivers of their ruin, as we should have imagined that our Neighbour-Nation would have opened the way for ours, owing their Allegiance to the same King with us. Which Allegiance of theirs (to name no other more peculiar obligations of their Duty) must needs make the first coming of their Armies, as great a wonder, to our sorrow: as their second coming would be to the honour of that Nation, if God should please to make them the Authors of our Peace.   

The Sum of the second Chapter.  
THe Prophet's Queries in the former Chapter, were followed so eagerly in the behalf of his Countrymen, that Saint Hierome, and some others, are almost angry with him, and think he may take the name of 
* Which opinion of their ●rymologie is capable of some advantage (beside the nature of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) from the Daghes, and the other gemination of the radical Letter, which adds much vehemency to the signification, according to the use and idiom of the Hebrew congue.  Chabakkuk, from his touching so near, and wrestling so boldly with Almighty God. Not only in his Prayer for them (like an other jacob) in his third Chapter: but in the former Chapter too (like a close Disputant) in his pressing so hard upon God himself, and his Divine Providence, and disposal of humane afflictions. But, whether that name was given him in any such respect or no, I doubt not but we shall easily acknowledge, that his open and pathetical delivery of his Questions did put them upon that conjecture: and so, upon the point, that those learned Men were as well troubled at his expression, as himself was at the apprehension of that strange course of divine justice. Now this second Chapter resolves the holy Prophet (as it may do us) in the former scruple, and shows him the progress of God's divine justice, overtaking the bloody, profane, sacrilegious Chaldeans, (in the height of their security) and falling the more heavily upon them, for their abusing the Power that was put into their hands, when they were permitted to be the scourges of men, that were fare better than themselves. Which seems to read a Lecture to them, who contribute too much to the Malignity of these wicked days of ours; and to advise them (while they have time of Repentance) to make asad, and serious examination of themselves, and their own cause. This being a Truth, that is evidenced by this passage of Holy Scripture, and this example in the jews and Chaldees, That God may be so angry with the sins of his own People, or so willing to have their Piety and Virtue made known to the World, that it may produce some effects, that are little expected. So that either for the severe punishment of some, to whom it is likely he means to show the more mercy in a greater and more terrible day: Or, for the Fatherly correction of others, that by outward Calamities he will hasten to a better amendment of life: Or, for the exacter Trial of the Faith, and Obedience, and Patience, and Perseverance of others, for whom he resolves a weightier Crown of Glory in everlasting Mansions: For these, and the like respects, it may please God to give way to the doing of many things, which may well seem strange and wonderful in our eyes.  
And while such things as these are in agitation, the most wicked men, and the greatest Enemies of the Church of God, may perhaps (as these Chaldeans now did) see their cruel and malicious, and sacrilegious Designs, seconded with as prosperous successes, as their own evil hearts could wish. And they may be enabled to say truly, that God goes in and out with their Forces; that He fights for them in the head of their Armies, 
Micah. 2.15.  and Crowns their Actions with Triumphs and Victories over fare more innocent and Religious undertakers than they are. 
joel. 3.11.  All this being no more than the Prophet implies here, and God himself speaks in effect, in the like case, by the mouth of his holy Prophets. And yet this Chapter may inform them, that all this is not enough to secure their vain confidence, and excuse the idle boasting of their strange and fortunate attempts: which may happily end in as sad a Catastrophe, as that of the Chaldeans did, after all their Plunder and effusion of blood.   

The Sum of the third Chapter.  
THe third Chapter, in a devout Prayer, or divine Hymn, set to an Instrument of Music, admires the Justice, and Providence, and goodness of Almighty God. And teacheth us, by the holy Prophet's example, to trust and repose ourselves in the will, and mercy of God, whatsoever it pleaseth him to bring upon us.  
Wherein we cannot but observe, that the devout Prophet made no scruple, either at a set Form of prayer, or of putting that prayer into a Song, and having that set to a Musical Instrument, which contains in it, not a Prayer only, but a Prophecy of much sadness and calamity to his whole Nation. I believe, it cannot be said, that any were more truly and compassionately affected with it, than himself was, and I think he was never the less affected with it, when he had made it a part of his solemn Music.  
Shall I add this too? that though his Prayer could not move God any thing the more, by the advantage of the rarest skill in Music, wherein it might be delivered: yet if the Prophet, or others, that used it after him, by the help of those solemn and harmonious Tones had their own Devotion any thing the more affected in the delivery: then was there Motive enough, why he should (for theirs, or his own sake) commend it to some Artist, that could fit it to a Musical Instrument. As it appears he did, if not by the Shigionoth in the front, (which admits of another construction) yet at least by the Musical Selah in the body, and again by his Neginoth in the foot of this Excellent Song and divine Ditty.    

A PARAPHRASTICAL Explication of the Prophecy of HABAKKUK.  

CAP. I.  
1. THe sad Prophecy, and Vision of that burden, 
Onus.  which Habakkuk foresaw, as a heavy punishment, would shortly fall upon the jews, and Chaldeans, and which the heavier weight of their own grievous sins had brought upon them. Or, The Sum of that which the Prophet received by divine Revelation, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and gave occasion to what he delivered amongst his own Countrymen to this effect, as followeth.  
2. OLord, how long shall I make my humble addresses unto thee, without any answer? How long shall I continue my heavy Cry and Complaint against Injustice and Oppression (the crying sins of these sad times) while thou refusest to relieve us?  
3. Why hast thou reserved me for such wicked days, wherein my eyes cannot but (with tears) behold the injurious and violent dealing of Men, in those sins, which now walk openly and impudently without any disguise, without any shame or care of being concealed? Above all, the unjust oppression of their Neighbours, even to desolation, presents itself unto me, whithersoever I cast mine Eyes. And yet 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & lis est, vel sunt lites sub Judice.  where there is so much cause of Complaint, and calling for Justice, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aufert processus, actiones, vel litigationes forenses. i. Efficit ut optatum successum non habeant. Reticetur hic nominativus, ut in eodem verbo. Mal. 2.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & auferet vos, & Luc. 12.20. auferent animam tuam. Et Gen. 48.1. In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & dixerat quispiam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verò, & omnia à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derivata propriè referuntur ad Judicium, & actiones in Judicio. Ind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jurisdictio, Praefectura (quod Praesides plerumque Juri dicundo vacare solerent.) Ind & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 5.21. pro Auditorio Judicum qur in portis cujusque Civitatis Jus reddebant. Et hine etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 6.7. going to Law: ut rectè Anglic: nostra Translatio, omnium in plerisque S. Scriptutae locis felicissima.  somewhat still there is that obstructs, and hinders, or rather takes away the course of Justice.  
4. Hence is it, that the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propriè de venâ pulsatili intermittente, etc. Sunt autem ex Viris doctissimis qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc loco exponunt de Lege divinâ: Illis enim Propheta videtur inducre personam ignarae plebis, quae Legemipsam divinam remissam putat, ubr poena non sumitur de peccatis gravioribu, etc.  Pulse of the Law beats so slowly, as if the life of the Law (which is the execution of her Edicts) began to draw to an end. And therefore, either Justice cannot appear at all, but with too many demurtes, and tedious suits: or if she do, all is not right. For while the wicked (with his malicious plots) encloseth and besets the righteous man, on every side, and so domineers over him, that he hath not liberty to follow the Dictate of his own understanding. All this while Justice seems to tread inward, and comes out lame, and distorted (by bribes and other by-respects, that turn her quite awry.) And so is she made altogether unlike herself.  
5. But if Justice can hear no better amongst men, let them hear the voice of divine Justice from Heaven. And she will tell them a wonder (if that can get her Audience;) For thus saith she, Behold and wonder, you that make so slight of it in your high Pride, and scorn and security. Wonder and admire at what I shall tell you of the Gentiles: by whom I shall bring such a strange work to pass in your days, that if it were plainly told you now before hand, you would by no means be induced to believe it.  
6. For (whatsoever your thoughts are of Me and my Mercy and Protection over your Land) I shall raise up against you the fierce and nimble Chaldeans (that are now your Confederates, and whom of all other, you would least suspect to be engaged in such undertake.) And they (according to their innate cruelty and agility) shall suddenly, and barbarously overrun this Land; stretching their Victorious Armies into every corner, and, where they please, possessing themselves of those fair Habitations, that are none of theirs.  
7. Whatsoever you now conceit of them, Cruel and Terrible will they then appear to be, as they are indeed, and the rather, because 
d Hebr: ex seipso Judicium ejus.  their will shall be their Law, and 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex superbiâ ejus (satis pro imperio) & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decretum hic Chaldaeo.  out of their proud mouths shall proceed those imperious Commands and Detrees, that you shall not dare to control.  
8. When they are once mounted on horseback to set upon you, the nimble pace of the Leopard shall not have more speed than theirs. And (to add fury to their speed) their hungry Appetites shall be more eagerly bend upon the prey, than you have seen the greedy Wolves, that steal out in the Evening to satisfy their hunger. So shall their Horsemen spread and diffuse themselves over the best of your Country, and from the remote parts of the Babylonian Empire, fall upon you with that haste and suddenness, that you would think, neither the Ravening Wolf, nor the hungry Eagle herself should be able to exceed.  
9 No otherwise shall they encourage one another, and proceed to their violent and mischievous attempts, then with such fury and unhappy success, as if a 
f Ventus orient: in illis regionibus pestilentior.  Pestilent East wind did help to drive them on, and consume all before them. And when all is done, if you would know the number of them, that shall be carried into Captivity, and reserved to a further misery, you may as well desire to have the number of the Sands on the Sea shore.  
10. All this while there is little hope of opposition to be made against them by King or People. As for your King's first (if such shall be your Commanders abroad) the proud Chaldean doth rather scorn and deride, than any way dread that sacred Name. And for your People, or any strong Forts and Bulwarks at home, that you conceive them able to make by way of resistance: in as much scorn will he look upon them, and never doubt by the raising of a Muddy frontcer against it, to make a sudden surprisal of your strongest hold.  
11. Which done, his haughty spirit will be the readier to 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritus transibit.  pass all the bounds of moderation (with as little difficulty as he broke through your military works) and so to go on to a further degree of wickedness: 
h Hebr: hae vires ejus 〈◊〉 sunt pro Deo suo, unde & sibi plaudir, & ●●ut for 16. ubi totus versiculus est hujus expositionis confirmatio.  ascribing all this goodly success of his bold Enter prizes to no other Deity, than his own Valorous Policy, which is the 〈◊〉, that he will magnify above all that is called God.  
12. But, O my God, (the true Deity, whose power and wisdom is over all) the Holy, the only Lord, 
i Antiqua lectio (non morieris) ut Vatablus, & alii affirmant: nostra (non motiemur) ego utrumque complector.  from all eternity to all eternity; and by whom only we hope to be preserved from death and destruction: Hast not thou set up the Babylonian Tyrant, as the Executioner of these thy Judgements upon us? Hast not thou enabled them thus to chastise us, and thus to 
k Hebr: ad increpandum petram.  prevail over the Rock of our strength (that power of ours, that we accounted to be most impregnable?)  
13. Surely thou art of purer Eyes, then to see and approve the wicked designs of our cruel and malicious Enemies (that entitle their own prowess to all their Trophies and Triumphs over us.) Why then dost thou seem (by their prosperous achievements) to favour so great Sinners: and to keep silence, and wink at it, while the wicked Chaldeans do thus consume thy own People, that are fare more righteous than they?  
14. Were we but only as other Men, yet shall we not, as Men, have a more peculiar aspect of thy Providence? But we are thy People. And while we are in the troublesome Sea of this world (where the greater Fishes are ever ready to devour the less.) Shall there be no more regard had of our lives, then is of ordinary Fishes, and other inferior Creatures, that have no such ready address as we have, to the Guide and Lover and Defender of Mankind?  
15. Shall Nabuchadnezzar, and his rude Soldiers, have, liberty to fish where they will, and take all for fish that comes to their Net? And shall such cruel Fishers of men (that pursue their ruin and destruction) have so good success attending their Nets and Hooks (their projects and devises) that therein they shall go on to triumph, and appland themselves?  
16. And that therefore they shall be encouraged to sacrifice to their own Nets, and impute all their Victorious Successes to the Virtue of their own Power and Policy, by which they are enriched with so many fat booties, that increase upon them, while they devour us, and our substance, and feed greedily upon that, which is none of theirs?  
17. And for all this, shall they be still suffered to expose, and extend their nets more and more? And, while they make no spare, wilt thou also defer to revenge our slaughters, and oppressions, by the deserved punishment of that barbarous People, guilty of so many, so gross sins, as they are?   

CAP. II.  
1. AFter these sad, and scrupulous Queries, and Objections, which presented themselves unto me, I could do no other, than (as a Prophet, a Watchman, a seer of Israel) betake my self to my Watchtower, and with all Reverence and Patience expect, what the Divine Oracle would discover unto me, and make me able to return to others, as the best solution of those Doubts and 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argumentum, vel argumentatio, ut (job. 23.1.) nostra Transl. rectè habet.  Interrogatories of my former Discourse.  
2. And such did the Solution prove to be, that others have as much reason to observe it, as I have. Therefore was I commanded by God himself, so clearly to deliver and explain the Vision, which I shall now relate: that it might be given down to Posterity, as a thing written in fair and Capital Letters, so that he that runs might read it, and see 
b Or in tables of some durable substance. ut antiquitus in buxo, cedro. etc.  in it, as in a little Map, or Table, a draught of those ways of God's Divine Wisdom, and justice, in the ordering and disposing of things below, fare beyond thereach of our weak judgement, and apprehension.  
3. And beyond the little compass of our time too: for, it looks 
c Heb. in tempus determinatum.  farther than our short and evil days. Yet, as they that live to see it accomplished, will account the hardest part of it to be slipped over, as in a dream: so we that (by the eye of Faith) can look forward, and fix our thoughts upon that end (which will prove the end of our Miserte, and the end of our Enemy's Prosperity) may see it posting on, as all our Times do, with such speed. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in notione sufflandi.  as if it were carried upon the wings of the wind. For all which speed, nothing that is foretold of it, will fail, or come short of the truth. Therefore let no seeming delay, take off our expectation, and hope in God's Promises, which will come at last, and 
e Hebr. veniendo veniet.  cannot come stowly to a Heart, that is ready and prepared for it: and wants not that solace, wherewith it may, in the mean while, support itself.  
4. But, that heavy, faint, distrustful soul, that 
f Ita exponitur hic locus (Hebr. 10.38) ubr in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apparet vestigium antiq: lect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui autem malunt adhae●●e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt possunt exponere de superbiâ, & confidentiâ in propriis viribus, quae Nebuchad: & Chaldoeos ad interitum produxit, cùm fides interim in deum pros Israelitas, & vivos conservaret, & pristinae etiam Paci restitueret.  draws back, with fears, and sad apprehensions of danger, faster than affiance in divine promises can incite it forward: that soul is not yet in the right posture, wherein it should be. Nay, it wants that which is the very life of a Soul, that is in the right indeed. For, it is by a 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidem veritatem & constantiam complectitur, ex naturâ vocis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  true constant Faith, that the righteous 〈…〉 hold upon Life. It is his Faith and Confidence in the truth of God's word and Promise, which makes him 
h Quod refertur ad [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Heb. 10.38.  accopted in the sight of God: and is a good means, both to keep him a constant fervant of God in all Piety and Obedience, (which prepares him the more for the ways of his present deliverly) and to fornish him with a modest security of happiness hereafter. For, he that is made righteous, or 
i Sic Rom. 1.17. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] construitur cum [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] & idem est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut apparet ex scopo & ment totius Epist: ad Romanos.  justified by Faith shall live for ever.  
5. Now he that labours for such a Faith, is a fit Auditor for such a Prophecy as this, which (after this Preface) I will now proceed to declare: that you may with me (in this Vision, and divine speculation from my Prophetical Watchtower) plainly foresee, what our common enemy, the Chaldaean, will prove, after all the insolences, and presumptions upon his own fortunate successes, and our sad afflictions. You might see him then 
k This may allude to proud Baltassar and his Chaldeans, that in a drunken fit, made bold with the sacred Vessels of the Temple, and were that night, showed the uncertain estate of humane greatness: falling then from their former height of glory & command, to little less than slavery under the Medes and Persians.  drunk with wine, and drunk with Pride. And as a drunken man, 
l Our English Translation expresseth all very well in one word [he shall not endure] i. he shall not hold out in that condition, not continue in that prosperity he was. The hebrew signifies properly, he shall have no sure mansion (he shall be like one turned out of his house, to seek his fortune, as we use to say.) And this word is well put into this Ital: by Diod: Non dimorerà in casâ suâ.  so shall he afterward be: tottering in his fortunes, various and inconsistent to himself, and to what he was, every way; reeling, and wavering, and tumbled about from his highest, and most prosperous estate, to worse and worse. It was his own covetous and ambitious desire, that set him on work, and thrust him on forward, till he got up at last, to that high pitch of Honour, and abundance of Wealth: from which he must begin his heavier ruin and downfall. For the longing of his greedy Soul, in his filthy Avarice, was enlarged like Hell (as if he would have the Devil and all) and in his Malice, and cruelty, he gaped after our destruction, like Death & the Grave, that will never be satisfied. The Addition of whole Nations, and several sorts of People, either slain by his sword, or subdued and united to his former too vast Empire, could not work so much upon him, as to make him think that he had enough, either of their blood, or of their wealth.  
6. Will you see, after all this, how he shall be exposed to the scorn, and derision of them, whom he hath rifled and plundered, and abused at his own pleasure? The time is coming on apace, when they shall take up a gibing taunt and Tarable against him, and say, Woe to him, that had too much of his own, and yet would never leave scraping, and heaping more and more together, out of others little store. How long will he thus toil and bustle in the World, to take from them? And how little a while shall he live to enjoy it? His heaps of gold and silver, which he studies to multiply without end, are but heaps of Earth, a little more refined than that thick mire and clay, that shall, after a while, stop his own greedy mouth.  
7. For, as he lies gaping after us, and ours, so shall others arise up from a place, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he little suspects, that shall gape after him, and his. Nay, they shall more than gape, and threaten, and show their teeth. It shall not be long, before he feels, that they can by't too. And well might I say, that they should arise. For though (in his supine ease and security) he may conceive them to lie still, and have no such intentions against him, unless it were in a dream: yet shall they suddenly 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commoventes, exagitantes, laterantes.  rouse up themselves, and him too, muster up their Forces, make towards him, shake him in pieces, and divide him as a rich Prey.  
8. Thus will they do, and thus will they speak of thee, and thy just doom, thou proud Chaldean. And as Thou hast preyed upon many Nations, and enriched thyself with their spoils: so shall all they that are left about thee, help to expose thee to the like spoil and rapine. All which may justly come upon thee, for thy bloody cruelty, and other most injurious acts of thine, which ever attended thy too-furious execution of God's anger upon ours and other 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sing. pro plur. ut v. 11, & 17.  Cities, and Countries, and them that dwell in them.  
9 Woe be to his covetous and foolish Ambition, that longs for that, which cannot but prove the ruin of himself, and his own house. For, while he thinks of building his nest so high, as may set it 
o Hebr: de manu mali.  out of the reach of all danger: that very rise doth not only expose it to the greater hazard, but make the fall so much the more fearful, when it doth come.  
10. Whosoever thou art (Chaldean, or other) that couldst entertain a fancy of such a vast and high building, 
p Hebr: consilium iniisti ad ignominiam.  thou wert not well advised, to take this for the best course of advancing thy self, and thy Posterity. This was not to make way to your honour, but to your shame. And know this, that while thou resolvest to raise thyself and Thine, by ours and others ruins, thou sinnest against thy own Soul, and makest thyself the greatest means of thy own downfall, and ours, and their rising again.  
11. For, rather than such crying Sins shall not be silenced with the execution of justice, the very stones out of the wall will help on the Cry, and the beam out of the Timber work will answer, in as loud, and true a testimony against such cruelty and oppression.  
12. And the joint Cry of all together will be nothing but Woe. Woe to him that lays the foundation of his walls in blood, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and most injuriously makes preparation of raising a City to himself out of others ruins.  
13. Upon this Cry of the Wood and Stones, that they have heaped together, mark, if this Sentence proceed not from the Lord of Hosts; That, This wicked warlike People have, in all their great toil to get from others, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but only laboured to kindle a fire, wherein all they have shall be consumed. Or, at least, all that they have so unjustly gotten, if it be not justly taken away, shall serve them, and theirs for some other use, which shall show them the vanity of their own dangerous Attempts. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
14. For ere it be long, as the immense waters do fill and cover the bottom of the vast Sea, so shall their gracious Land be covered and overflowed with that which is more unruly than any waters, with innumerous Troops of several Nations, and People that shall come against the Chaldeans, and 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut agnoscant gloriam dei.  let all the World know (in the final recompense and revenge of our Enemies) what cause they have to join with us, in giving all Praise and Glory unto God.  
15. And that glory to God shall be accompanied with another Woe to our insulting Enemies. Woe be to him that gains so fare upon his Friend and Confederate, or any that have near reference unto him, as first to besot him with his strong and enticing liquor: and then to make use of that time of infirmity, for the discovery of his nakedness, and the disclosing of any secret, which he knows is best gotten out of him, when the warm drink hath sweetly washed away the remembrance of his Duty.  
16. This Woe is for thee, o Chaldean, that art so ready to discover and deride the weakness of others. For thou shalt 
r Bibes tu quoque & nudaberis.  meet with thy reward at last in a worse Cup, whereof thou shalt be forced to drink with shame enough, when 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thy turn comes. So shall thy nakedness also come to be discovered, when in the midst of thy Pride and Gallantry, the right hand of the Lord (which cannot be resisted) shall hold out that Cup unto thee, and make thee drink deep of it, though thou art forced to cast it up again to thy further disgrace. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And so shall divine Justice repay thee with that shame and affliction, which thou hast abundantly deserved for thy insolent opprobrious dealing with others, whom thou hast laid open and naked to all kinds of injury and reproach.  
17. And deserved again (if thou hadst no other fault) for thy base, sacrilegious, and scornful abuses of the 
t Per Libanum alii Terram sanctam, alii Templum intelligunt.  Temple, to which the whole Forest of Lebanon, did contribute her best Timber, and therefore gave it also the name of an other more sacred Lebanon; but thy violent profane hands have now turned it again into the likeness of a ruder Forest, that the 
u Milites qui, ferarum instar, ubique grassabantur.  wild Beasts have had to do withal. That Impiety of thine, in the desolation of my holy House (saith the sacred Oracle) shall overwhelm thee with a worthy punishment, and thy own Houses and fairest Structures, shall therefore be laid as waste and desolate, as that which is the openest and vastest habitation of the wild Beasts of the Forest. The rather because of thy imitation of those savage Creatures in the effusion of blood, and ransacking of so many 
x Civitatum & habitantium in iis. ut v. 8.  Persons and places, as do now in their ruins give a testimony of thy barbarous proceeding against them all.  
18. All which Sacrilege and cruel Barbarism, was accompanied with other ways of Irreligion and Idolatry: and what fruit or advantage did any of them gain? What profit can you show for your graven and molten Images? He that made them, and he that Preached them up for Deities, were both of them Inventors and Dispersers of Lies. Yet could that Maker and Raiser of them add this folly to the other, to trust and repose a confidence upon such mute and false Gods, as could not so much as make Answer unto their Prayers.  
19 And this calls for another Woe upon that sinful Nation. Woe to him, that commenceth his Prayer for relief to a piece of wood: and calls to the dumb idol of stone to awake, and give him audience. The Idol itself might teach him, that another Deity would be looked after, if he look for help. For, who cannot see and observe, that though it be fairly gilded over with silver and gold, to seem glorious to the Eye, yet there is not so much as breath and spirit within yet, that can add life and vigour to that glittering outside.  
20. But Jehovah, the true God is not so. Heaven is the glorious Temple, wherein he dwells, and whereof all other Temples are but figures. And the Reverence we show in them, is a Copy of that 
y Hebr: explicatur per silentium.  Fear and Reverence, that is due to him from all the ends of the Earth.   

CAP. III. The Title.  
1. A Prayer of the Prophet Habakkuk, wherein he expresseth his content, and acquiescence in the solution of his former doubts, from the divine Oracle: comforts themselves in the Examples of God's Love and Providence over his Church: puts his own Pious Thoughts and Resolutions into a divine Meditation: and refers all to be set to a Musical Tune. And (as appears by the Affinity of Shigionah and Shiggaion) to the same Tune that the sweet Singer of Israel made choice of, in the Title of the seventh Psalm, which is a Prayer of his, made upon occasion of the words of Chush, the Son of Je●●●i.  
But some learned men think this to be a Prayer concerning errors, and I have said before, that the word may bear that construction. Which as I easily grant, because it is derived of a Verb, that signifies to err: so may I, with as good reason, yield to others, that take it here for some erratical, various, delightful Modulation, because Shiggaion (derived from the same Verb) doth so signify, and only so, and therefore by our own learned Translators, as well as others, is rendered by a Musical Tune, in the Title of the Psalm above cited.  
I should take the place, wherein here it stands (the Title of this Psalm compared with the Close) to be another very probable Argument, that it is here so to be understood, being found no where else in holy Writ.  
And, if all this were not to be said of the Front, yet will the Selah and Neginoth that follow after, be enough to make good the Music of this place.  
For Selah first, it is a Musical Note, that serves as a direction for the raising up of the voice in that place wherein it is fixed. And I like that which Kimchi joins with it; the elevation of the heart too. We never meet with it, but in the Psalms of David (in whose time it seems to have been first taken up as a word of Art) and, after Him in this Prayer of Habbakkuk.  
Then, for the word Neginoth. It is properly referred to Instruments of Music, specially those, that were played upon with the fingers, and had the Voice joined with them, as in the solemn Hymns, and other Musical Service of the jewish Church.  
And he that had a more extraordinary skill in that way, and was the chief in composing, or overseeing that kind of Melody, is called here, by the Prophet Habakkuk in the Conclusion of this Prayer, and by the Royal Prophet, in the Title of the fourth Psalm, Menarseach Binginoth.  
One thing more I have to say, before I come to the Prayer itself, that in this Chapter, (as it may well be expected, where such Music is) the holy Prophet, in the expressing of his Meditations, seems to use a kind of divine Poetry. And he must follow that kind of Poetical expression, that will follow the Prophet, in this Musical Chapter.  

The PRAYER.  
2. WIth fear and reverence have I heard that answer, o Lord, wherein thou art pleased to reveal the execution of thy Justice. First, upon the Jews by Chaldeans, and then, more heavily, upon the Chaldeans themselves, by other Nations: when thy own People, after the expiration of 70 years, shall be graciously delivered from Captivity. In the interim of those years of their Captivity, be thou the life and comfort of thy Church, the special work of thy own hands; and let thy People feel the benefit of thy presence. In that sad compass of Time, o make thyself known to them that need Thee most, and in the midst of thy Anger and Justice, remember Mercy.  
3. Remember thy tender Mercies showed unto us of old, in our miraculous delivery from the Egyptian bondage, when, after our safe conduct into the wilderness, out of the reach of our Enemies, 
a Deut. 33.2.  Thou camest in such Majesty from Teman, and madest thy Holiness shine forth in such beauty from Mount Paran. When the 
b This the Scripture often expresses by the name of Heaven.  Air above was filled, after an extraordinary manner, with Thunder, and Lightning (the forerunners of thy divine approach) and the Earth below was made happy with thy glorious presence, the occasion of our best Praise and thankful acclamations.  
4. For 
c Heb: brightness in his very hands.  in Light and Splendour, and Glory, were all the ways of God's most gracious appearance (a figure of that greater light and glory, which is altogether invisible, and inaccessible to poor Mortals:) But for our weakness, they were so 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absconfio majestatis.  shadowed, and qualified, as might best fit the Eyes of them, that were then entertained with those wonders.  
5. And as such Lustres were a pledge and testimony of comfort to his own People: so (as a terror to their Enemies) 
e Hebr: pestis & febris arden's.  Death and Destruction went before Him, and He left behind Him the footsteps of Horror and Consumption, to tame, and amaze the Nations, that might rise up to oppose them.  
6. At last, when he rested (in his holy Ark, in the Land of Promise) he divided that Land, by lot, for their inheritance. At his appearance, the Nations were sore troubled. They that had dwelled so long in those 
f Hebr: the Mountains, for them that had dwelled in them, time out of mind.  Mountainous Countries were much distracted with the sad apprehension of their likelihood, to be now roused, and expelled out of those ancient Scares, and forced to submit to new Lords and Masters: brought thither by Him, in whose Power are all the 
g Hebr: the ways and passages of the World.  Actions, and Alterations of the World.  
7. It was not for any good deserts of ours, but for the wickedness of those Nations, that they were so rooted out by the hand of Justice. That removed the Canaanites out of their dwelling, as (besides them) it did 
h Num. 25.  the Midianites for their sin. When it troubled the 
i Cush and Cushan, the same with Midian. For which see Sir W. Raleighs Discourse of Cush. l. 1. c. 8. Alii exponunt de liberatione a Cushan. jud. 3. vel à Midianitis. jud. 7. per Gedeonem.  tents of Cushan, afflicted their whole Land, and made them content to remove their portable houses, to other places of mansion, where they might be found.  
8. But still, as the way of thy Justice was observable over them, so was that of thy Mercy, o Lord, over us, to the very alteration of the ordinary course of Nature. We found that in our passage through the Red Sea, and through the River Jordan. The waters seemed to start aside, at our coming towards them, and, for very fear give way to us. Was it thy Anger, o Lord, against the proud Waves, that forced them thus to shrink back? Was the Sea afraid of thy triumphant approach? Was it the noise of thy Chariots, and the prancing of thy Horses, that shrunk up the Rivers with this terror, and drove them out of their wont Station? For, in such triumph indeed didst thou seem to draw near the waters of Jordan, when the Ark was thy Chariot, the Chariot of our Salvation, and thy Glory seemed to be carried upon the holy Cherubims.  
9 After that glorious and miraculous passage over Jordan, an 
k Josh. 5.14.  Angel showed himself for a Captain of the Host of the Lord. And thyself, o Lord, as the great Lord of Hosts, preparedst for the Battle. Thine Arrows were drawn out of their Quiver, and thy Bow out of the Case, to be in readiness against thine Enemies. The several Tribes of Israel, as thy Soldiers were mustered up to their 
l Quidam intelligunt de promissionibus Patribus factis interposito Juramento.  military Sacramental Oath. And the very Earth and the Waters, and all the Elements, did seem to divide themselves into their several ranks, at thy command, and for thy service.  
10. And, when thou beganst to set forward, The Mountains, o Lord, (as if, standing highest, they had made the first discovery of thy coming afar off) were sore troubled at it: like a woman that is in labour, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and longs to be delivered. Presently whole Rivers of waters gushed out (as the Issue of that birth.) The noise and murmur, which they made at their breaking forth of the hollow earth, was like the cry of this newborn Creature. And the diffusion of those waters into several courses, and rivulets, was like the stretching out of his Arms (which thou canst bind and lap up in his swadlingcloutes, 
Job. 38.9.  as it pleaseth thee.)  
11. And, if the Hills can thus discover, and express thy powerful approach, how can the two fair eyes of the Firmament (the Sun and the Moon) but see it, and give some acknowledgement of it? As they did to all the World, when the Sun stood still over Gibeon, 
Jos. 10.12.  and the Moon over the valley of Aialon, as if then indeed they had come to their 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Houses, wherein they should rest. And shall we not say, that other, and more unusual Lights have acted this readiness of Service, and Duty? When Thunder, and Lightning (at thy command) flew as swift as Arrows about the firmament, and the pillar of Fire directed the way to thy Servants in the Wilderness.  
12. This was the obedience every where tendered to our Lord, when he brought us, and our Armies out of the land of Canaan. At whose coming the Inhabitants of the Land quaked for fear of his anger. As if they had foreseen what would follow, when the Heads and Commanders of so many united Cities should be trampled on, by the feet of the Conquerors. 
Ios. 10.24.   
13. This was thy doing, o Lord, and thus hast thou often gone out with our Armies, to save, and defend thy People, and thine Anointed, whom thou hast set over them. Thou hast often wounded the Heads of those wicked Families that oppose them, and discovered their Foundations: so that from the highest to the lowest part of their best hold and confidence, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proverb. heb:  they were laid open to ruin.  
14. Thou hast pierced the Heads of those Peasants, that sought our destruction, with the same weapons, that they used against us (might Israel then say) and taken them in their own Inventions. When they had thought, suddenly, and violently, like a Whirlwind, to have set upon us, scattered us, and blown us away. When their Triumph before the Victory was like the exultation of those, that have (in their hopes) already devoured the poor and innocent, that hides himself from their fury and persecution.  
15. So did our enemies perish in that passage, where they purchased their own death in the pursuit of ours. 
Exod. 14.  While the triumph, which they hoped for, was thine own, and not theirs: but thy Chariots, and Armies prevailed in the Red-Sea, and went safe through the unusual paths, and heaps of many Waters.  
16. Such hath been thy Providence over us in our former calamities, for our delivery; And shall it not be such, in thy good time, from the Babylonian slavery, as it was from the Egyptian? But, alas! I have heard and seen so much in my former Vision, of the long sad time of our Captivity, that my Bowels do earn with compassion of my poor Countrymen. My inward parts are so wholly possessed, and troubled with sorrow for them; that my lips quake for fear, when they should express it. And my bones are consumed with rottenness, while I labour to conceal my self-devouring fears and perplexities, that I have within me. And so much the rather, because I must be still and silent for the day of their affliction. For, it seems, the doom is now past, no prayers can avert it, or hinder him, that shall bring his Troops of Soldiers, to pray upon the poor People of our distressed Land.  
17. To this most heavy, but most just sentence I humbly submit; with this Prayer, that they may endeavour, as I shall, to make sure for some inward solace, when all outward helps, and comforts shall be taken away. For, though the Figtree shall not flourish and give her wont sweets; nor the Vine-tree prosper, and yield her comfortable Wine; though the Olive shall deceive our expectation of her fatness, and the Corne-fields shall not continue the provision of their food to strengthen us; though the Sheep shall be plundered out of their folds, and the Oxen out of their stalls:  
18. Yet will I resolve to solace my heart in the Lord, and to rejoice in the God of my Salvation.  
19 And it shall be my Prayer, and my Hope, that the Lord my God, will be my strength and my safeguard: supply me with Patience, and Obedience, and Courage: make my feet as nimble as Heart's feet, and so conduct me cheerfully, in the way to those high places and Sanctuaries above, where I shall be set out of the fear of all danger, in everlasting bliss.  
And as a Testimony of my joy, and Solace in that, I will take order with the chief Master of the Music, to have this Prayer set to some Instrument, that may help to rouse up my spirits, and my solace in God my Saviour.     

A farther enlargement in contemplation of the Melodious Music here defended, and the sad Discord of these Times.  
THe Honour and Praise of that our gracious Lord and Saviour, is the everlasting joy, and Song of the holy Choir above. Where that it may be ours (after the more-then- Babylonish Confusion, and Captivity, that we may live to see here, in the persecution of our Souls, as well as of our Bodies) Let us use the Prophet Habakkuk's Prayer, with his Spirit, and labour, as he did, to place all our delight and content in God alone, and in his Glory. And, as men desirous to join with that heavenly Choir, and add our Music to theirs (which seems to be the sum of the Royal Prophets earnest invitation in the last Psalm) Let us follow that Prophet's advice that saith, Praise him in his 
* Psal. 150.1. Our latter Translation doth well express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Sanctuary, as it is taken, Psal. 68 24. & 78.55 and elsewhere.  Sanctuary. In his holy Temple above all other places (whatsoever some begin to say) let him have those solemn melodious Praises. And praise him there (while we may) Not only upon the Neginoth, as the Prophet Habakkuk doth here: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and calls for him that excelleth in that kind: calls for him at the commemoration of a heavy, and public calamity (for such was the occasion of the Prophet's Prayer.)  
Not only so. But, if you will go on with the sweet Singer of Israel, that put all his doleful Penitential Prayers, into Musical Psalms, and therefore, sure would leave out none of his Church-music, for any other occasions.  

Praise him in the sound of the Trumpet: 
Psal. 150.3.  praise him upon the Lute and Harp.  
Praise him in the Cymbals and Dances: praise him upon the Strings and Pipe.  
Praise him upon the well-tuned Cymbals: praise him upon the loud Cymbals.  
Let every thing that hath breath praise the Lord.   
All this may well befit the Service of God in his material Temples here below. And, in that above, not made with hands, (where all make but one Congregation, and one Choir) if they do any thing else then praise God, yet they do nothing more willingly. We may find them busy at it, in sundry places of the Apocalypse.  
In the 4th Chapter after the Doxologies of the four Creatures, 
Rev. 4.8, 10.  we have the 24 Elders casting their Crowns before the throne, and falling to their Acclamations of divine Praise.  
And, 
Chap. 5.8, 10, 11.  in the next Chapter, we have them every one with Harps and golden Phiales full of odours, which are the Prayers of the Saints (Prayers there again accompanied with heavenly Music.) And at the Close of their Song, Ten thousand times ten thousand, and thousand thousands, have no other task but that.  
In the 7th Chapter: 
C. 7. 11.  All the Angels round about the throne, fall down upon their faces with the like joyful worship.  
After all this. 
C. 14. 2, 3.  The 14th Chapter acquaints us with the sweet voice of Harpers, and their Angelical Harmony, accompanied with a new Song in the mouth of a hundred forty four thousand, which were bought from the Earth.  
Then again in the 15th Chapter, 
C. 15. 2, 3.  there is another great number, that have the Harps of God, and sing the Song of Moses, and the Song of the Lamb.  
And lastly. 
C. 19 1, 3.  The 19th Chapter tells us again and again, of a great multitude at their several hallelujahs.  
Now, if we must fly to mystical expositions, somewhat may be seen out of what hath been said. They specially cannot but see it, that can understand greater mysteries of this Revelation, if they please. Therefore, after all this Music in Heaven, and Earth, in the Prophet Habakkuk's Neginoth, in King David's Psaltery, in the Angel's Harps and Voices (in all which Music and Prayers, as well as Music and Praises are put together:) After all this, let us leave our vain Scruples, obey the Dictates of our Mother Church, and with so good Company, desire to join all together, both in our Prayers, and in our hearty Praise, and Service, and Glory to God, which is the happy and welcome employment of the glorious Angels and Saints above. They cease not, day nor night, inviting one another, and saying; Holy, Holy, Holy, Lord God of Hosts, 
Rev. 4.8.  which was, and which is, and which is to come.  
I Have said the more of Celestial Music, in this kind, because I desire we should all fall in love with it, or at least, with that sweet Accord, and Harmony and Consent, which is most eminent in that.  
For, we are a miserable distracted Nation, out of all Tune, and out of all Order, even to the wonder and astonishment of those that are about us, who not long since, were as much taken with the admiration of our Conformity, and our happy Peace. But we are now so much, or rather so all for Jars and Discords, that we are for nothing else. We are grown such Strangers, or rather such deadly Enemies to Unity and Concord, and Uniformity, that we cannot endure a motion for them, and are troubled at the very name, and offended with all that will not dance after our Pipe, while we are so disordered. And all this, by reason of some idle fancies and crotchets of our own, that have had too much hold of our Thoughts, and carried them almost beyond the hope of all Recovery, and true Reformation.  
If all this be spoken, not only out of that Duty, and Charity, that binds us to call upon others, which we think are ready to fall into a dangerous pit: but with an eye to that Truth also, which every true Christian is bound to obey: then why should not that which is said, be heard with Patience, and gladly received of those, who say, They fight for Truth, though they take away our Peace.  
But if any thing be suspected, as spoken in the defence of some grand Error. Let not that Error be showed us out of some new Revelations, which must undertake to discover more than ever appeared to Saint John: who, by his Eagle, seems to be pointed out, as the quickest sighted of all the divine Apostles, and, as the loving Disciple, doth so earnestly exhort us to Love one another, and so urge the necessity of that Love, that the serious consideration of what he writes were enough to make whole Armies of Christians throw down their weapons, fall to mutual embraces, and resolve rather to be Armies of Martyrs, than what they are.  
From such Acts of Love, that are called for by the spirit of Truth, it is pity we should be drawn away, in these last and worst days, by new pretended Raptures, utterly unknown to that other divine Apostle, that was rapt up into the third Heaven, where he heard some things indeed that might not be uttered (which our new Enthusiasts never do) but none spoke more plainly than he did of those two things, that trouble us more than they need do. That is, both concerning the Ecclesiastical Government by Bishops, with the subordination of Priests, and Deacons (clear enough in him, unless we call his Epistles to Timothy and Titus into question:) and concerning the Duty of Christian Subjects to their Kings, and Princes, which is as plainly enjoined by him, in his Epistle to the Romans (unless that Chapter may be razed out, which saith, They that resist shall receive to themselves damnation.) 
Rom. 13.  And as plainly doth the same Apostle foretell the present breach of that Apostolical Precept, where he makes that known to Timothy, the first Bishop of Ephesus, 
1. Tim. 3.  which all our present Bishops, and the best part of their Flock, have now found true to their cost.  
Now, while some strive to delude us with strange Doctrines, and idle Prophecies, newly started out of we know not what suspected corners, shall not Saint Paul's Prophecy be observed and acknowledged, which we see and feel to be so fulfilled? And shall not that be heard, which hath been so long since, and so clearly taught us, by those two great Apostles? Are we all for Novelties, and such Popes and Patriarches of our own Election, as shall make those Novelties increase upon us every day? Yes. So it is. God help us.  
We would have a new Religion, a new Church, a new State, a new Government, a new England, all new by all means: whereas a new Nothing were fare better for us. For, if we should be desired to set down the Tenets of our new Religion, and the ways of our new Policy and Government in Church and State: I doubt, in all our new Illuminations and Directions, and what you will, we should not be able to see, how to agree upon them for above one year. And then it were a rare Almanac, that could be able to Prognosticate, how we should entertain ourselves for the year to come.  
This is plain English, you will say. But we had better suffer ourselves (before we are too much engaged) to be thus told in plain English, what we are going about, then run on we know not whither, to the hazard of the Curses of all our Posterity, and somewhat worse than that.  
But I will touch no more so roughly upon that sore. With all my Heart I wish it well cured. For, while it continues as it is, no man shall dare to be a good Christian and a good Subject, and venture to speak that which is Right and True to a crooked and perverse Generation, but he may too soon meet with them, that will rather take offence then instruction by it.  
For, they that are most bold with God and Men in the breach of all divine and humane Laws, would either be let alone, or told very gently of it. They would have no bold kind of Metaphors, much less that bolder Rhetorical Figure, which we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Liberty of speech. And yet, why should not that be indulged to one side as well as to the other? or if more to one; Loser's have more leave to talk (as we use to say.) And who sits down by more loss, and so have more reason to expect a Liberty of speech, than they that (besides the loss of that Liberty which they lately had in the use of their Laws, and Friends, and Fortunes) are still in danger of losing that which is dearest to them, the Liberty of their Religion, and of their Conscience?  
It were not amiss, if they that have made us so miserable, specially the prime Incendiaries, and main Fomenters of that under which we groan, could be well chidden out of their new Fancies and Quarrels and Hypocrisies, into the old sober way of true Godliness, 
Jam. 3.17.  which partakes of that Wisdom from above, that is first pure, and then peaceable.  
But, if that cannot be done, we shall be willing to take any course: 
1. Cor. 9.22.  to become all things to all men, that, by all means, we may win some, and so be Followers of the great Apostle. Who, 
Gal. 3.1.  in one place bespeaks the foolish Galatians, in a kind of chiding way, with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; who hath bewitched you, that you should not obey the Truth? In another place he charges and conjures the Thessalonians, 
1. Thes. 5.27.  with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: in another place, 
1. Cor. 1.10.  he beseecheth the Corinthians, by the Name of our Lord Jesus Christ, that they would all speak one thing, and that there might be no dissensions amongst them, but all would be knit together in one mind, and in one judgement: and elsewhere he doth likewise beseech the Romans, by the mercies of God, 
Rom. 12.1.  to give up their body a living sacrifice, etc. and not to fashion themselves like unto this world, etc.  
And if that would any thing prevail, most willing should we be, to beg of them, and (in the Apostles words) beseech them to be reconciled, 
1. Cor. 5.20.  and to that end to think sadly of those heavy Distractions, and Public Calamities of these times, that are able to make any good Heart bleed, and dissolve any tender Eyes into fountains of tears.  
And in the same hearty desire, wherein we would beg that of them, we do earnestly entreat all true Protestants for their best endeavours, and (amongst them) for the help of their speedy, and humble, and importunate Prayers, that God would please to look down in mercy and compassion upon us all. Which cannot be the Prayers of any, but such as are willing to look with Christian pity and compassion upon one another, and to embrace the best means of establishing the old way and the good way, wherein our forefathers had settled us, 
Jer. 6.16.  and left us happy, to the envy and admiration of all our Neighbours.  
But if we are so bewitched, that neither plain terms, nor humble entreaties, can any way work upon us, than (before I conclude) I will return to the same language, wherein I began this enlargement of my Meditations, and wish that some divine Artist had Music enough to charm us into our right sense again, and make the strling of the old and true Protestant Religion, and Peace and Policy, put a new Song of joy and Thanksgiving into our mouths.  
O how good and pleasant a thing would it be, to see us all, like Brethren, unammonsly combined in one Form of Civil and Religious Government; and of Divine Service, and worship? How good and pleasant, to have us all agree with the blessed Angels in one Heavenly Song, of Glory to God on High, in Earth Peace, and Good will towards Men?  
A Choir of Angels brought it first to us, in their Music from Heaven, at the happy Birth of the Prinde of Peace.  
If our Christmas, that comes on so fast, in a worthy Commemoration of that blessed Birth, might have that truly made our Christmas Carole: and all our Hearts and Mouths and Hands truly joined to make it good: this Christmas would crown all the rest of our days with Joy and Felicity.  
Joy in the behalf of ourselves, our Children, and our children's Children, to whom we cannot leave a better Legacy, then that of Peace, and (with that) Joy in regard of our Gracious Sovereign, and His Royal Progeny, which should be as dear to us, as our own lives, and the care of our own Poserity. The rather, because we have a King, whose unwearied Patience and Clemency, and frequent loving Overtures of Peace, deserve a greater Conquest of hearts, than ever was attained by the Sword.  
With which happy Conquest; God, of his mercy bestow upon us that blessing of Peace, which hath in one word, all the Rich treasures of Heaven and Earth, looked up in it, as in one fair casket, even Felicity itself, which is but the Rest and Peace of all our Desires. Felicity here being nothing else then Gratia & Pax, a gracious Peace, and felicity hereafter, Gloria & Pax, a glorious Peace, in heavenly Mansions.  
Where we all desire that we may be admitted to chant the Praises of God to all Eternity: and with Angels and Arch-Angels, and all the Powers of Heaven, ascribe unto Him all Honour and Glory, and Power, and Dominion, and Majesty. AMEN.  
FINIS.   

ERRATA.  
PReface. p. 3. l. 14. wand'ring, r. wand'ring. p. 4. l. 12. obseurity, r. obscurity. & l. 14. r. though as his second appearing is called by Saint Paul, (Tit. 2.13.) so his first appearing is called by the Greek Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Paraphrase. In marg. P. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 8. pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 11. l. 4. yet, r. it. p. 15. l. 18. for, out of the land of Canaan, r. toward the land of Canaan. p. 16. l. 5. r. in thine own: and not theirs but—