^a\UG 29 1957 ^ \/\\\\\\(xrl^G . THE HEBREW PROPHETS, TRANSLATED AFRESH FROM TBIE ORIGINAL, WITH REGARD TO THE ANGLICAN VERSION, AND WITU ILLUSTRATIONS FOR ENGLISH READERS. BY THE LATE EOWLAND WILLIA'MS, D.D.__. VICAK OP BROAD-CIIALKE, WILTS, SOME TIME FELLOW AND TUTOR OF KING'S COLLEGE, CAMBKIDGE. VOL. 11. WILLIAMS AND NOEGATE: 14, HENEIETTA STEEET, COVENT GAEDEN, LONDOIsr ; AND 20, SOUTH FREDERICK STREET, EDINDURGH. 187L LONDON: G. KOBMAN ANI> SON, PRINTERS, MAIDEN LANE, COVENT GAltDEN. THE HEBEEW PROPHETS. THAT IS THE PREACHERS OF RIGHTEOUSNESS, AFTER THE ORDER OF THE ANCIENT SCRIPTURE, WITH THE COMMON VERSION REVISED, AND THEIE MEANING TEULT EXPLAINED, WITH THE HELP OP HISTORY AND THE CONTEXT. RO\^^JL.ANE> AVILLIAMS, O.D. Sacrifice and oiFeriiig thou didst not desire : mine ears hast thou opened : burnt offering and sin offering hast thou not required. Then said I, Lo, I come : in the volume of the book it is written of me, I dehght to do thy will, O my GOD : yea, thy law is within my heart. I have preached righteousness in the great congregation: lo, I have not refrained my 4ips, O LORD, thou knowest.— Ps. xl. 6—10. Quod die meo natali August, xvi. mdccclviii. inceptum ^TEKNUS SOSPITATOR DeUS O- M. Pro inpinita sua gratia et pide pelix paustumque paxit ET IN totam vekitatem feliciter perducai In honorem Nominis -^terni et hominum c^corum illx'minationem. Amen. Title page found on original ISIS. TABLE OF CONTENTS. PAGE. Introduction to Habakkuk . . . 1 Version op Habbakkuk . . .21 Introduction to Zephaniah . . . 34 Version op Zephaniah . . . " . 41 Introduction to Jeremiah ... 54 Version op Jeremiah . . . .76 Version of Ezekiel .... 330 Version op Isaiah LII. 13 — LIII. . . 341 ERRATA. Page 11, line 22, for denies, read devises. 37, line 30, /or ii. 13, read ii. 11. 37, line 32, for Isa. xiii., read xii. 57, insert as note at beginning of last paragraph, " References to chapters throughout this Introduction are to those of the A.V." 107, note 76, /or Matt. sx. read xxiv. 120, com. line 2, for Ivii., read Iviii. 148, note 160, omit full stop after " have read," and connect sentences. 161, note 186, /or desirable, read derivable. 185, note 229, /or 25, read 26. 196, note 263, for xiv., read xxiv. PREFACE. Immediately after Dr. Williams' death, a hope was expressed in many quarters that what remained in MS. of his Hebrew Prophets might bo given to the world with as little delay as possible. In compliance with this desire the present volume is now published, amid min- gled emotions of thankfulness and sadness — thankfulness that so much has been left, and that I have been per- mitted to watch over its publication — sadness that there is no more, and that the master hand has been wanting for its correction. Thus I suppose it must ever be with the editing of a posthumous work, especially when, as in the present case, it is an unfinished work upon which death has set his seal. Those who have been engaged in a like task will know well the sacred feeling with which, under such circumstances, the MS. is first taken up — with what lo\dng eagerness the pages are turned — the breathless longing that the end may not yet be reached — the dis- appointment when we find that much we hoped for is missing — the desire that others should benefit, (and yet) the grudging jealousy with which it is spared to the printer's hand— all this, no doubt, has been experienced by others, and need not be dwelt on here. On first looking at the MS. of the second volume, the title on its back, "The Hebrew Prophets during the Babylonian and Persian Empires," gave hopes that the work had been more nearly completed ; but on closer in- spection it was found that it did not extend much, if at Vlll PREFACE. fill beyond tlie former of these periods^ and that with the post-Babylonian Prophets^ we also miss the summary at the conclusion, which would probably have surveyed the ground gone ovei% and touched on those religious topics which the criticism and commentary had thrown light upon. The volume includes the Prophets Habakkuk, Zepha- niahj and Jeremiah, with their several Introductions, but stops short with the beginning of the 4th chapter of Ezekielj the Introduction to which book is wanting. The period traced (if we except a chapter of Habakkuk, as possibly of an earlier date, the closing verses of Zepha- niah, and some passages and chapters of Jeremiah, sup- posed to be the work of a later hand, and relegated at earliest to the time of Cyrus) is of about sixty years, from about B.C. G47— B.C. 586-5. The title on the MS. of the volume is however retained as showing what had been the Author^s plan, and a title page found at the begin- ning of the Note Book of tbe entire work, with the date of its commencement, is added. A translation of Isa. liii.* found in the same Note Book, though not properly in order here, is subjoined as a fragment, being all that there is of the second Isaiah — some idea of what would have been the line of argu- ment pursued as regards this Prophet may be found by referring to the Introduction to Isaiah, together with the notes on chapters xii, (A. V. xiii.) xxix. xxx. (A. V. xxxiv. XXXV.) in Vol. I. The MS. has been scrupulously followed and necessary corrections (which have been but few) alone made. Re- ferences have been added as intended to the A. V. for the * See a sermon on tlii^ chapter, entitled The Fnn^hetic Chritt: in Broad- chalke Sermon Et.say.s. PREFACE. IX benefit of the English reader, and a Table of the LXX. chapters of Jer. has also been annexed. With these excep- tions it has been thought best to publish the MS. as it stood. If some sentences lack the final polish which the Author himself might have given them, the book has at least the advantage of bearing the impress of his own spirit without suffering from the dilating effect of editor^s gloss. I desire here to express my deep gratitude to the Rev. W. W. Harvey, who, in memory of Eton and King's Col- lege days, and in token of friendship and sincere regard, wrote at once on Dr. Williams' death to the executors offering his services as regarded any literary remains having a bearing on Hebrew literature, and who subse- quently made himself responsible for the revision of the Hebrew, Latin, and Greek of the present volume, and has besides given many useful hints while the work has been going through the press. The value of his assistance has been much enhanced to me by the knowledge of the motives which actuated it. With the same feeling of grateful thanks I would also add, that to (Dr. Williams' much valued friend) Dr. Muir, for his munificent contribution, and to the publishers, Messrs. Williams and Norgate, for the liberal terms pro- posed by them, I am in great measure indebted for being enabled to carry out my wish of publishing the work with- out more delay, at a time when I think it possesses a special interest, as bearing on the elucidation of a part of the Scriptures now in progress of revision. For those we love, from whom death parts us, our heart's fond desire is, that their labours may continue to exercise an abiding and ever deepening influence on the minds of men — and it is not without a mournful satisfac- tion that as the anniversary of the day which took him X PREP ACE. from us comes round, I give a fresTi volume of my husband's Hebrew Propliets to tbe world, thankful that on the subject considered by himself peculiarly his own, some wi'itings remain to us, which may be regarded as especially stamped with his genius, and in which " He being dead yet speaketh." ELLEN WILLIAMS. Jan. 18, 1871. PART II. THE HEBREW PROPHETS DUEINO THE BABYLONIAN AND PERSIAN EMPIRES. INTRODUCTION TO HABAKKUK. The books of Habakkuk and Zepkaniak seem too nearly contemporaneons to require ckange in tkeir ar- rangement. We know of Habakkuk, neither his father nor his mother, nor his birthplace, nor whether he had wife or child, nor where he died, or was buried, nor whether his name means Amahilis Domini, the Lord's beloved, or Contestatio, protestation, from the vehemence of his remonstrance. He may, as the Alexandrine title in the Greek or Apocryphal book of Daniel represents, have been the son of Jesus, of the tribe of Levi. He may, according to the later and fabulous biography of Pseudo-Epiphanius, have been of the tribe of Simeon. His remains can hardly, according to Sozomen, vii. 29, have been discovered in the reign of Theodosius at Keilah ; for the story of a dream of Bishop Zeben of Eleutheropolis, and the connexion in which the good chronicler relates ifc, as if the public estimate of episcopal virtues required to be fortified by miracles, brand the story as fabulous. We must reject as less mendacious, but equally anile, the Rabbinical dream which connects the name in the sense of embrace, with the miraculous conception of the Shuna- mite^s child, IT Kings iv. 16. A mystical meaning, as of a wrestler with God, is far more probable. St. Jerome, who so often, by supplying us with the materials on which his own judgment proceeded, enables us to discrimi- nate the boundaries of history and fable, may so serve us here : " That Habakkuk lived (he says), during the cap- " tivity of Judah, you may learn from Daniel, to whom " Habakkuk was sent with a dinner in the den of lions ; "although this story is not found in the Hebrew; whether VOL. II. B t 2 THE HEBREW PROPHETS. " then any one receives the story as scripture or not^ it " equally makes for us ; for if he receives it, the prophet's " book is subsequent to that events or if not, the author " writes predictively what he knows will come." Proem, in H. The reasoning of the second alternative is truly Patristic : for how does it follow, because an apocryphal account be rejected, that a person mentioned in it lived at a different time ? or that he lived earlier ? The more logical conclusion is, that the Prophet's age must be de- duced from his own book, and in default of evidence to the contrary, his description of things as present suggests contemporaneousness. If we turn from fables to the man of God, we hear in his book a voice of one crying in a wilderness of wrong- doings ; the less followed by the greater as a judgment, the greater mysteriously needing faith or expostulation. Whether the death of Josiah, and the Egyptian supremacy, which after the brief reign of Jehoahaz set up Jehoiakim, had engendered domestic misrule (for such is a natural inference from the opening verses), or whether, as rather seems, Nebuchadnezzar was already on the scene, track- ing his path by transport of populations and erection of new cities with forced labour, the silence of Heaven amidst spoiling and violence on earth provoked the pro- phet to plead aloud with Providence. He is not like Nahum, one who lifts up his parable over a fallen city, nor like Isaiali, a challenger of opposite counsels and in- vading armies ; but more like Jeremiah, perplexed, yet not cast down by the tyranny of an irresistible conqueror, he turns now to God for explanation or redress, and now to man with assurance that the vision of redress will be ful- filled, if we wait in faithfulness on Him who is faithful. Thus he is more Prophet than Poet, though his poetry has whatever the Hebrew mind could conceive of sub- INTRODUCTION TO HABAKKUK. 6 lirnitj. We have seen in the eighteenth chapter of our Isaiah (A. V. xxi. 6_,) the foreboding heart of the Prophet symboHcally represented as a watchman, who, gazing on a mirror, or (more naturally) from a tower, discerns signs as of a twin host approaching ; then he divines. Fallen, fiLillen is Babylon. So Habakkuk discerns the eternal Arbiter of the world's destiny raising up that bitter and hasty nation the Chaldaeans, who, though of extreme anti- quity, (Yol. I. p. 30-i) stamped a new impress of dominion on Semitic Asia for the seventy years intervening between Cyaxares, the great Median king, and Cyrus, the still greater Persian ; the Prophet then asks, For how long shall be the calamity? and the vision which the Divine faithfulness suggests to him in reply, is one of the van- quished nations taking up a parable against their oppres- sor, as in Isaiah, xii. 25 (A. V. xiv. 4) ; for since God abides in his eternal sanctuary, whatever idolatrous tyranny opposes itself to Him must come to an end, ii. 12. (A. V. ii. 20.) So far, two chapters are clear. Whether the third chapter is a poetical strengthening of the prophet^s faith, by reverting in thought to the ancient deliverances of Israel in Egypt and the field of Zoan, I leave undecided, out of deference to good critics who think so. My unas- sisted judgment would lay more stress upon the title with which the third chapter commences ; a title certainly of older form than the one prefixed to the first. I could not find in such affinity of sentiment as links the con- cluding poem to the preceding, remonstrance any such connexion of thought as implies necessarily identity of origin, but rather enough to account for the association of pieces originally distinct ; while the verbal colour of style is certainly more poetical in the last piece, if not as it would seem to me, altogether more archaic. Hence I n 9. 4 THE HEBREW PROrHETS. would suggest for consideration, whether this poem were not the original Habakkuk, and whether it may be older by some centuries than the age of Nebuchadnezzar. A farther question would be, whether the vivid poetical figures of this very piece did not pass in a prosaic sense into some of the national chronicles. If we suppose this might be so, it would not destroy the strong personality of the author of our first and second chapters, but sepa- rate his work of pleading with God from that of poetical celebration which accompanies it. However that may be, the Poem is evidently adapted to music, and has all the characteristics of a Psalm. It is not so inconsistent with that Pindaric notion of inspiration as a furor, which pre- vailed in the latter half of the eighteenth century, as most of the Prophetic writings, in their life-like pertinence to realities, are. The difficulty of its interpretation is so great, that as many differences between good critics occur in it as in a dozen ordinary chapters. If it were not for Josephus, and some fragments of Berossus preserved by him (J. A. x. 6, and C. Apion, i. 19, 20) we should find beyond the Biblican Canon little answering to the vast impression of tyranny and renown which we associate with Nebuchadnezzar. That he con- quered Necho in the battle of Carchemish, had a Median queen, was a great builder, a devout worshipper of deities, and that he died in the forty-third year of his reign, seem to be the earlier statements ; that he extended his conquests to Spain, aud foretold before his death the coming destruction of his city, are somewhat later tradi- tions. The native annalist by making him a builder, and transferring to him the fame of some erections which the Greeks ascribed to Semiramis,^ eminently illustrates our 1 Jos. J. A. X. 6. C. Apion, i. 19, 20. Euseb. Prcep. Ev. ix. 41. Strabo, XV. p. 687, seemingly from Megasthencs, or hearsay. Jahn, H. C. vi. INTRODUCTION TO HABAKKUK. 5 Becond chapter. Habakkuk*s description of the Chaldsean progress is that of a spectator ; his vision of its ultimate check is what faith inspires ; the taunting tone, charac- teristic of the Hebrew mind, is imagined as running in the future along a line of nations re-arisen. Those critics who conceive of the earlier Prophets as more original than the later, represent Habakkuk as living about the division of epochs, and as stamped by the creative freshness which marks the youth of poetry, such as distinguishes for instance Lucretius from Virgil, and ^schylus from Sophocles. We may indeed suspect that the earlier writers are the less scrupulous in borrowing, though they seem original, because their models have perished, or the range of ideas in which they moved is farthest from our own. Aristotle said truly, it is likely there were many poets before Homer. Yet the criticism is / so far just that our Prophet^s thoughts govern or create / his words, and are not introduced for their sake. He has ' the earnest freedom from conventionalism, which belongs to one face to face with his Maker. Hence it was given him to strike clearly the key-note of the New Testament, the source of courage and strength for all ages yet to come, y . ' The rigJiteous shall live hy his faithfulness.' That voice, sounding to us across a waste of war and disaster, loses none of its power from the obscurity which surrounds all else belonging to its author. Many, before the principle was thus enunciated, had lived by it, and many since who had never heard it taught ; but this special expression of it is consecrated for us by the sanction which it transferred from the Old Testament to the New, and by the expe- rience of many generations. 6 THE HEBREW PROPHETS. \* Some remarks on ecclesiastical developments of the principle of faith may be here pardoned to the clergyman, if hardly needed from the expositor. "When our Anglican Reformers surveyed the field of Scholastic Theology, seeking a formula which should express tlieir horror of the sale of Indulgences and kindred enormities, none seemed to them so appropriate as that of Justification by Paith alone. This had already been employed by St. Paul against the bondage of Mosaic ritualists, Eomans iv. 11, and by St. Augustine against what seemed the self-dependent morality of Pelagiauism. It expressed both the idea that our salvation is a thing of heart and conscience, Gralatians v. 6, instead of external conformity or ecclesiastical privilege, Luke iii. 8 ; John iii. G — IG ; and also that it is not our achievement, but the gift of Grod. Tet it might well, in ecclesiastical hands, leave untouched the idea that faith finds its legitimate expres- sion in appointed rites, as St. Austin calls Baptism the sacra- ment of faith ; and it was always by sober thinkers combined with the requirement of correspondent life. Good deeds, which our Homily distinguishes from works of church adorn- ment, were considered tests of faith's reality ; good fruits of a good tree ; or by some, as conditions of the efiicacy of faith ; nay, even as the criteria of a man's destiny, though criteria such as required faith for a preKminary. However precious the principle of faith were for its ovm sake, as it had been the strength of devotional minds ever, the connection of thought in which our Reformers con- sidered it gave a one-sided tone to their statements. For, since it was as a negation of merit that the principle most availed them as a weapon against supererogation or cere- monial, so they confined its jiistifying ofiice to this aspect ; while they admitted charity, holiness, humility, rectitude of word and deed, to accompany it in efi'ect, they excluded such effects fi'om share in the process of justifying man, or render- ing him acceptable to God. They adopted fully St. Augus- tine's principle, -Bowa opera sequunturjusti/lcatum, non prcecechmt justijicandum, Hom. xvi. 1. This was Hooker's well-weighed sentence with the whole case before him. Sermon ii. Passages INTRODUCTION TO HABAKKUK. / of larger sound abound in the Liturgy, and may be inferentially extracted from the Homilies ; but such was the main doctrine of the Eeformation in the consciousness of those who settled our Church. Be holy, they said, but plead not your holiness. "We work not for life, or towards life, but out^f a life first given us. The repentance which Grod requires, He enables you to feel. The love which perfects your faith comes of your having first been loved. Tour need moved the Divine com- passion, not your fitness. Give to Grod the glory, and believe that to have been His end from the beginning, which you see attained. Whatever He is now doing. He always intended to do. He saves by a grace unmerited ; His purpose cannot have been less than eternal. As we cannot do justice to this system, as a matter of eccle- siastical terminology, without remembering the abuses against which it was levelled, nor reconcile it with ethical require- ments, unless we observe the wholesome efi"ects- which by means of love and gratitude it produces upon men's life, so neither can we allow it standing-ground in the deep waters of scientific or dogmatical theology, unless we combine the I7tli of our Articles with the 11th, and bear in mind that our Eeformers as little separated the work, as the person, of the Spirit from the Son. It was an actual righteousness which they conceived Divinely given, though they fastened men's glance on the giver, not on the receiver. As Justification in its technical sense, i.e. the Forgiveness of sins {Horn. iii. and iv.) seemed to them God's act, but incomplete or transient without the Holy Spirit teaching us to trust and obey, so a barren imputation of merit, or a fiction of its transfer, was as far from their mind, if not from their phraseology, as from those of Archbishop Whately and Dr. Newman. But if, on the devotional side, all tender and emotional kind of experience confirms the wisdom of looking to the Giver instead of founding a claim upon the gift ; and if in respect of dialectics, whether impregnable or not, our Reformers' scheme of salvation will bear favourable comparison with those of earlier Councils and Fathers, its very logical harmony had a danger. It is one thing to ascribe all good to God, or to believe humbly that the worlds of Nature and Grace are O THE IIEBEEW PROPHETS. pervaded by a Divine causation : it is another thing to take our stand at an ideal commencement, and with frail human vision to gaze down the long abyss of intertangled actions, motives, organization, education, circumstance, retribution, and often ruin apparently irretrievable. The very light blinds by its excess. The knowledge kills. The mere blank becomes instinct with awful possibilities. Things are fruitful. Man's personality fades into a result, becomes intertwined as a link. "What then is our righteousness ; where is that of Grod ? If no system will bear to be carried out, why have a system ? Yet, if Christianity throws light on our destiny, how can it be deaf to the question of questions, the hiage of our weal or woe ? What is that to thee ? folloio thou me, may be said to a disciple in presence of the Saviour ; but not by ecclesiastics who introduce questions inwoven in the fabric of their doc- trine. Exclude logic, wisely, if you will ; but do not impose a paralogism. It was natural that attempts, for the most part of fruitless ingenuity, should be made to dissever the Protestant doctrine (though it had also been held by Augustinians and Domini- cans) from its predestinarian consequences. Tlius Augustine with little reason was represented as stopping short of Calvin. The root of the matter was sometimes omitted, by embracing his system with the exception of its distinguishing decree. Men were bidden to believe, that the Divine decree, while inscrutable to man, has just reasons ; though the only reason which could make it just, and yet preserve the anti-papal or Bolifidian aspect of justification, by finding ground in some human element of act or acceptance, was expressly excluded. With some faith was said to justify, but already pregnant with good works. With others it was a lively faith, but not saving in respect of its life, or faith perfected in charity, but not saving in respect of its charity ; fides qiice viva, but not qua viva est. AVhatever made the justifying act, or the ground of that act, human and not Divine, except so far as Humanity merited it in Christ, was alien to our Eeformers' idea. Still the moral instincts of man, even animated by a zeal for the Divine honour, sought for some ground of the sinner's final condemnation ; therefore something, which by absence, if by INTRODUCTION TO HABAKKUK. 9 notliiug more positive, might associate fitness with mercy to the saved. "Was it acceptance of Christ : this was less guilty than rejection. Was it wretchedaiess conscious of itself, and crying in the darkness ; it was eongrixous with the Divine mercy to shed light on this dark struggle. Hence merit of congruity, so alien in its scholastic form to our Protestant instincts, had a root in the fitness of things, nay, even in a humble and passionate zeal for God's honour. Again, if God has appointed by his Son, or brought about by his providence, modes of accepting his grace, which are embodied ia sacra- mental acts, or expressed in prayer, He cannot mock us with them, as with idle formalities. Where can the act of Justifi- cation be more fitly placed in thought, than contemporaneously with our acceptance of Christ by baptism ? or how can the state, impaired, if not forfeited by sin, be more certainly renewed, than by a repentance and fresh dedication of ourselves, in connexion with our remembrance of Christ's death, and our acceptance in thought and act of the symbols of his passion ? We call it our remembrance, but if God's sacrifices are spi- ritual, what less do we in remembering, than shew forth the Lord's death, in the form most acceptable to Heaven, renew- ing its oblation, without renewing its pain ? Hence moral and ecclesiastical considerations combined in rendering it inevitable for the Church to drift from that stronger mind of the Reformers, which gave their presentation of Eaith ia the 11th and 17th Articles an aspect not destitute of relative truth, and never likely to lose polemical value, but not so exhaustive of Catholicity as to satisfy all the demands of sys- tematic theology. Twice in little more than three centuries, the tendency thus engendered by incompleteness has fer- mented until it became dominant ; both times it found its basis of support in our liturgical or sacramental offices, and its confirmation in Patristic or Scholastic theology. The first period of transformation reached its acme in the writings of Jeremy Taylor, whose eloquence should not blind us to his wisdom, and who would have been the last to think of contra- dicting his Church factiously, but whose system is a develop- ment from the Homilies, in almost a sense of opposition. Even Burnet, whose intentions were strongly Protestant, 10 THE HEBREW PROPHETS. yet by making faith a complex term which might in- clude the Christian religion, opened the way to an in- clusion of the requirements of morality amongst the grounds of our acceptance ; and so needed, as much as the Caroline Divines, a reading of the 11th Article which would lessen its point against Rome. Somewhat less open to a similar remark is the system of reasonable sound which represents all men as rendered salvable, or potentially justified, by faith, that is, by Grod's mere grace manifested to us in Christ ; but distinguishes the actually saved by their use of privileges granted to them. Their system is embarrassed by its adoption of the idea of merit in the classical and old ecclesiastical sense, while yet it rejects the term in deference to Protestant associations with it of the right of claim. The last word of the Anglican re-action in favour of responsibility or symmetry, before the tide of Methodism swept it away, was best spoken by Waterland. He was deficient in critical knowledge, and narrow in sympathy ; but his admirable balance of mind enabled him to bring into just relief all the points of a com- plex system. Even his history of the Athanasian Creed has a candid bigotry. Those phases of doctrine which, as merely ethical, or more mystically spiritual, represents salvation under the form of soundness or spiritual health, are not here dwelt upon, be- cause they appear seldom widely held, and whatever truth they contain is more tangibly presented under figures of general apprehension. For the most part they require faith more as an instrument, and less as a condition. They happily avoid the coarser notions of a bargain or a compact, and dwell more on communion with God. Throughout changes of controversy men bent chiefly on practical life, especially clergymen, have been inclined to acquiesce in some Melanchthonian compromise, which yet was unable to satisfy minds impelled by duty, or by dialectical impulses, to seek harmony in their convictions. In the long run, the stronger, more consistent, Predestinarianism proved better able to support religious life, than the feebler kind which limited itself to the attractive features ; for the one, being in earnest, had the strength of symmetry and reality j INTRODUCTION TO HAEAKKUK. 11 tlie other, lialf-couscious of iuternal uutenableness, became tlie form, witliout the power. It is difficult to abstract, though useful to distinguish, our modes of appreheuding Divine action from the principle which is the salt of them all. AVe may hojie that fragments, though held as systems, have not been without providential reason for existence, whether a truth revived, or one adapted to recipients of different orders of mind. The direct vision, as of Revelation, in which logical distinctions fade, seems from the history of the higher Mysticism, to have something evanescent, as if it were a sentiment too delicate for our air. The later analogies of the Eeformation and of the Caroline period seem hardly in all respects equal to their prototyj)es. Methodism in its branches had fresh life and vision, but not the learning, measure, and comparative consistency of Cranmer. It is no exaggeration to say, that disclaiming merit has been substituted for the large field of Christian re- quirement ; hence the idea of moral probation, except where conscience, truer than her teachers, supj)lied it, has become faint ; doctrines, consisting much of dislocated texts, becom- ing Shibboleths, or opiates, have fed that weakness of all churches and all creeds which denies formalism as a refuge from responsibility. Here, too, the stronger, ruder, forms have retained more primitive vitality than the developments softened by culture. The School of re-action, starting from the Tracts for the Times, attempted to restore symmetry to Theology, but failed, chiefly from the materialistic tinge, which a real, if not conscious, afiinity to Rome gave to its conceptions of doctrine. It began with a reverence and gen- tleness, which soon faded. Its habit of quoting authorities indiscriminately became literary irrelevancy, if not disin- genuousness. The " Lectures on Justification" had not the precision of Bull, but exhibited a Hermeneutical sophistry, which he would have disdained. The School's notions of sacri- fice fell in spirituality short of Waterland. Baptismal grace was carnalised. The sign, water, was raised into the instru- ment, in defiance of our Catechism. Blood, the sign of the propitiatory virtue of the Death of Christ, was with more countenance from loose language, with equal contradiction to 12 THE HEBREW PROPHETS, Scrii^ture (Heb. ix, 22, 23 ; x. 9), identified with the Atone- ment. The symbols of faith were confounded with its objects, Paith itself, which others had transformed from an ennobling trust in Grod (Homily iv. 1, 2, 3), into egotistic confidence or vicariousness (Nelson's Life of Bull, Al. Knox's Essays, Whately's Difficulties of Si. Paul, Penrose on the Atonement) was by this school, in a manner ill-harmonizing with its re- ligious side, changed into literary belief, and this directed to constructions doubtful, or frequently refuted, sometimes to in- terpolations, or documents^ forged. The question became, not how much of the inheritance of our church could in afiec- tionate loyalty be maintaiued, without violating veracity or charity, but how a system could be strengthened by suppres- sion of whatever opposed it. We need not ask here tho eifect of Druidical stoles and copes, or crosiers and proces- sions, on priestly minds, fancying themselves separated from the congregation (1 Pet. v. 3) ; but where was the faith by which the righteous lives ? No school oftener suggested the question, " When the Son of Man cometh, shall He find faith '' upon earth ?" It was natural, and it became from exaggerations necessary for the world at length to question the principle of Paith. Is its essential princiijle confidence ? then its value in life is evident, but do we not desiderate in it an element fit to be tlie turning-point of Divine approval ? We see it mislead aa often as save ; sometimes it renders injurious. Wise teachers prefer the diffident chUd. Again, is its essence belief? the dogmatical schools tell us so ; but do they mean belief upon evidence, or against evidence ? The first is too natural for praise, the second would be blameable ; as without evidence it could be but neutral. Would it not be wiser to shew ground for belief, instead of bribing the understanding by a premium on an artificial virtue ? Have not history, literature, all the sciences, suffered from biassing bodies of men to preconcep- ^ Comp. Julius Hare, Victory of Faith, Mission of Comforter, Vindication of Luther, Ncander's Planting of Christianity, Bunsen's ifip^wZyftis and his times, 1st edition, Isaac Taylor's Ancient Christianity, Dr. Aruold's Sermons, and his Polemical Works, Dr. Pusey's Lectures on Daniel, and his various Tracts. INTRODUCTION TO ITABAKKUK. 13 tions? Evcu intcgi-ity suffers. Those who compare tlic Grreek and the Turk, find a higher veracity in the one who makes rectitude the starting-point, than in the votary of opinion. Amongst Christians, has not charity a claim to be a better criterion of character than belief? Again, if Faith borrows its excellence from Christ, as introducing from him a higher standard than that of unaided humanity, what was it before Christ came ? What is it with those who never hear of him ? with extinct generations, distant nations, the majority of the human race ? What was it with the Prophet Habak- kuk ? Especially if creeds involve views of chronology, national pre-eminence, standards, or precedents cruel or licentious, policies rude, canons of literature, proved amidst assump- tions of infallibility erroneous, or maintained by warping discussion and suppression of evidence, what a foundation is this for religion, that men should believe what the natural causes of belief contravene ? Is Grod then pleased with error ? nay, even with truth sophistically controversial ? and not rather with heart, conscience, life ? Such questions are asked respecting the selection of faith as a justifying principle, and find sufiicient echo in general observation to deserve the best answer we can give. Setting aside distortions, why do we live by faith ? If we approach the subject speculatively, we should expect that whatever cardinally commends us to Grod will be a spiritual principle. It cannot be mere action ; for right must have its root in thought ; action, traversed by circumstance and ill-obeying intention, is an imperfect clue to character. If it begin as a spiritual process with feeling, it cannot terminate in the region of feeling; for the great Being to whom Nature and Eeason point gives abundant signs of in- telligence as ordering His own processes, and requires of us, under severe penalties of miscarriage, that our feelings shall have guidance and discipline. Love, ill-directed, is but ruin, Hope, without reason, a blinding dream. K we ask, what principle starting in awe or dim feeling, but soon strengthen- ing itself by inference and experience, most points our mind to an unseen standard, which though we err in reaching it is not warped by our error, and though independent of our affections 14 THE HEBKEW PEOPHETS. gives the toliest guidance to tliem all, we find sometliiug answering to the term faith. In morals, it is belief in the reality of right and wrong, or the affirmation of an ideal stan- dard, not alterable by our will. In cosmieal speculation it is the belief in an Eternal Mind. Those who come to God must first believe that He is, and that He is a rewarder of them that diligently seek Him, In practice it is the subordina- tion of profit or pleasure to duty, the postponement of grati- fication to a nobler end, or a more rightful time ; often the sacrifice of ourself to our parents, friends, country. As re- gards life beyond the grave, it seems an instinct, or an aspira- tion, grounded on the nature of God, and on the communion with Him of our own minds. In all things faith seems the opposite of materialism, though materialising symbols aid its less imaginative forms. I would not say without it rectitude cannot be, but it is rectitude's greatest ally. It is to God what integrity is to Man. Such a principle being life's main- stay, and leading beyond life, may well commend us primarily to God. Not that He in His goodness need treat us unjustly, even if we are without it, but through it He gives us the blessing of drawing nigh to Him. Certainly, instances of past faith feed our own. The voices of many witnesses swell. Love is contagious, and love, as well as reason, enters into faith. I do not find that God has so left himself without witness^ in any age or clime that written re- cords should be our only foundation. Nor yet are past wit- nesses to faith incapacitated for testimony by a thousand errors, since even we, who err, testify truly. In History Divines wish belief to be faith, yet feel it is not true faith. Surely they would better distinguish things so difierent. Testimony, when strong, enforces belief ; when weak, invites credulity ; neither of these is faith, unless a moral or spiritual affirmation super- vene. Faith removes mountains, not Belief Faith made an apostle cry out Wretched 3Ian that I am ! not mere confidence. That Caesar visited Britain, was o-ROied by his enemies ; that he 3 Homo fide, spe, et caritate subnixus, eaque inconcusse retincns, non in- diget Scripturis, nisi ad alios instruendos. Itaque multi per htec tria etiam iu solitudiue sine codicibus vivunt. Unde in illis arbitror jam impletum quod dictum est. 1 Cor. xiii. 8. Augustin. Doct. Christ. I. xxxix. miKODUCTION TO IIABAKKUK. 15 conquered the Britous is affirmed by himself; our belief in either assertion is not faith ; though if, as Caesar's friends, we accepted the weaker for his sake, that would be an act of faith. Association connects with faith its exemplifications, the reality of which yet must be verified by the instruments of belief. Divine authority for belief is not command, but reason, or adequate motive, as when men are drawn by love or swayed by testimony. Whether Holy Scripture is in itself, and as such, a primary object of the Christian's faith, is not agreed. But if men would notice the variety of its subject-matter, the revocation of some of its precepts, the limitations of its writers, or the contradictions which arise from forced harmonies, and if they would go on to distinguish the directness of Divine action from the instrumentality of ecclesiastical records and systems, we have abundant materials for a conclusion. It may be a Pro- vidential record, an instrument of conscience, an ecclesiastical • assemblage of sacred instances, and yet the innermost life may be but identical with our own, and neither of them depend upon literary accidents. When one of the worst of Gentile tyrants was dying, he would save his wife from revenge by sending her to her friends. She answered that she had not married him for his splendour, to leave him in his downfall, but to be faithful to him to the end. This poor Heathen's affection was as holy before God, as our matrimonial vow for better, for worse ; though the life of Agathocles cannot be as sacred to us as our Bible or Prayer-book. Christ is our object of faith, because he sums up the con- science of Nature and Scripture, shewing us in himself w^hat God is, what Man ought to be. The Divine likeness is in Him exhibited bodily, and the idea at which Faith aims is fulfilled. Yet Christ propounds himself as a Mediator, not such as Moses, keeping men afar, but by community of a better nature joining in one. He is not jealous, if any can otherwise learn God ; so He has not bid us curse the Heathen world ; yet those who hearing of Him reject his way are likely to miss his truth, and not share his life. Still He is not the Goal, but the Way. His manifestation is for the Father's sake, and not the Father's existence for Him, His sacrifice is perfect, and 16 THE nEBrj':w PRorni5TS. its excellence flowa into oura, so that wc ofFcr ourselves accept- ably ; yet his obedience was clearer to God than his pain ; his life had his blood but for a precious symbol ; his spirit must XJerfect what his death began ; He is not a substitute for any who will not share in Him actually and truly. The Gospel is not vicariousness, but participation ; and not mere forgiveness, but also holiness. We cannot plead the gifts as our own merits, but we must accept all of them, and accept them truly, if the Giver is to profit us. Christ would redeem all, but calling Him Redeemer is nothing, unless we are redeemed from evil. The things we see on earth as holiness or obedience are in Heaven acceptance. Christ's merits are truly his earn- ings, or all that He brings about. Our regeneration, repent- ance, perseverance, come of his merits, and as they cannot be put asunder, so neither will our disclaiming merit stand in place of a Christian life. The mould of circumstance so fashions us, that whoever dwells on it will be in danger of merging personality in nature, but if we rescue from nature's tyranny some moral initiative, however faint, with so much freedom as responsibility requires, we may conceive that in the realm of grace a real, though limited, agency survives. The Judge of all may be justified, though the Saviour of those that believe be thanked. St. Paul and St. James may agree, either be- cause the first requires living faith, as the second rejects a dead one ; or because the second requires Gospel works, as the first rejected works of the law. Again, the first may be contrasting Christ's hearty faith with ceremonial ; the second may be changing a Judaic righteousness of forms into the Baptist's life of a new heart and mind. The unseen world, the coming kingdom, of the Epistle to the Hebrews, suggests different objects and modes of action for a kindred or identical affection. It is certain, that in interpreting St. Paul, we are, from the analogy of our controversy with Rome, too exclusive in our apprehension of him as negativing human merit. Yet it may be remembered, none have shewn more merit with man than those who most disclaimed it before God; the most fruitful in good works and virtue would tolerate the name of neither ; we ourselves in drawing out harmonious systems, though they have place and use, are in danger of losing the INTRODUCTION TO IIABAKKUK. 17 life of self-uegation aud dependence which true Faith gene- rates ; and after trying to make Man a feUow-worker, have need to ftill down and accept all as the grace of God. He who l^unishes by desert, still gives by grace. Most Christians conceive that Christ's death was in a sense a punishment, or penal satisfaction to Divine justice for the sins of Mankind. This may be so, as undoubtedly it was a true propitiatory sacrifice ; but then in the first case, the Divine satisfaction was not in the physical torture, as in the second, the essence of the sacrifice was not the bloodshed. A fair ap- prehension might be attained by supposing a reprobate family, Avhom no benefactor has reclaimed, but in whose midst appears a child of nobler race or of singular merit, who, sharing or undergoing eminently the penal consequences of the family's sin, not of his own, is able at length to bring [about their re- storation. Again the figure of a ransom is appropriate, if we remember that ransom is paid to an enemy ; so we are ran- somed from the hostile law, from Sin, Death, Darkness, Euin, but not from God. The necessity of the suffering, q^ud suffering, is external to the Divine mind, though without that Mind neither necessity nor potentiality could be. That something of parable, or of adaptation to human apprehension, is in all these phrases, appears hence. Christ is our Mediatorwith God ; yet God appoints him, therefore was reconciled in "Will from all Eternity. Christ is our ransom, God pays it. The Spirit alone can make all things efficacious, yet God must ever send the Spirit. So as we began, we end ; we come back in all things to the Father, of whose will, through whose wisdom, by whose life, comes the economy of salvation. So then the righteous lives, and always has lived, by faith. This principle, for which idolatry and ecclesiasticism are poor substitutes, has not lost its identity in systems opposed to each other, of which, even when ignored, it has been the salt, Patriarch, Prophet, Gentile Worthy, . unlike the Apostles in belief, were alike in this. Our clearer mediation, our more spiritual sacrifice in Christianity, do but strengthen or enliven this ; less divine than its sister charity, it is the nearer to earth, the fitter for man. "We hold the Protestant sense of justification as a forensic term for acquittal ; yet remember- VOL. II. C 18 THE HEBREW PROPHETS. ing that oiir acquittal begins with forgiveuess, and continues 80 long as our sincerity, we must see in such terms but images for the Divine reality, which is compassion to our weakness, help to our cry, light to our darkness, life to our death, joy in our repentance, concurrence in our growth, approval in our holiness. God is not mocked ; whatsoever man sows he reaps. If some forms of conception, Hebrew or scholastic, as Adam's Pall, or Merit by congruity, seem to need re-casting for us, the first having traces of a less measurable antiquity in the world, and more sense of parable in Scripture to embarrass us, as we hold it, the other, or things cognate to it amongst Pro- testants, seeming but a web of speculation, the truths intended do not so much change. The ideal of Plato, the •' congenital evils " of Aristotle, the infinite liabilities to degeneracy from its standard which we see in everything earthly, express an abiding reality, may have prompted the ancient expression. "We stretch with human performance after a Divine design, fulfilled in Heaven, but aiming at itself on earth ; or we re- store a likeness which we have seen in One, and paint to our- selves at the beginning, yet which may not be until the end. The artist sees first what he executes last. The idea of our rising by the overflow of a virtue beyond our own, and deriv- ing through sacrificial self-oblation a higher being, is so far from strange, that by experience of its wholesomeness, which is its truth, we verify to some extent histories which the re- mote past would place beyond cognisance. Dogma, if false, is a stumbling-block, but if true, is more certain than history. So ideas often are more important than facts ; sometimes may be their warranty. Our family afiections lose none of their sacredness, if their objects are not all which we deem. The feeling may consecrate the belief, or embalm the fact against irreverence. Only if we insist that any history is the foimda- tion of things permanent, and the only instrument of vii'tue, especially if we embattle a stringent construction of it against conscientious instincts, such a challenge promises exposition of evidence. History has more belief, poetry more faith ; as they blend, we should not prejudge questions respecting their limits ; and if not bound always to disentangle, we may still INTRODUCTION TO IIABAKKUK. 19 observe when tliey are raised. "We slioiild trust' that, if essen- tial they will turn out favourably, or if their result is other, their importance will be less than we deemed. I have written from prepossession, and from my function, upon the assumption that the New Testament account of the origin of Christianity, including its miracles, is a true account. But if the share of imagination in giving poetical shape to that history should ever seem enlarged, (as undeniably a ten- dency to that effect appears on many grounds,) the parables of Christ would still speak, His character still attract, His atonement, with its present witness of peace, would guaran- tee the past and the future, the kingdom which He built upon eternal truth and destiny would still remain. The province of belief might be narrowed, but that of faith be no less wide. Since we find, more and more, that neither knowledge, nor art, nor physical science, nor dialectical subtlety, but Faith, holds the peace of the present, and the promise of the future, it is a great argument of the truth of Christianity that she makes so vital a principle her own. "Woe to those who pre- vent it, by setting it against knowledge and truth. In the text, ii. 3, (A. V. 4), out of which this Essay has grown, critics who are not theological usually translate ^'faitli^ as uprightness, or rectitude. They do so, because the word is not any form of Batacli to .be confident, or Chasali to trust, but the noun of Aman to be firm. In declining to follow them, I abide by my principle of deciding philology on philological grounds. For the word evidently refers to its cognate verb, afiirm or count true, in i. 4, and so puts on the sense of that verb's causative mood. This is illustrated by Isaiah xxiv. 16 (A. V. xxviii. 16), and vii. 8, (A. V. 9), and by Psalm Ixxviii. 22—32, 37 ; Job iv. 18 ; Job xv. 22. Also, conversely, by Psalm six. 9, xciii. 5 ; w^hence I always hold, St. Paul Hebraising, Pom. iii. 2, meant the promises of Grodhad been found faithful. So in our text, the Prophet means faitb,' strictly called, even if he use the word faithfulness, which might be either on man's part, or applied as by LXX. and Vulgate, to God, or to the vision. The idea would be the same. Can then our salvation depend on verbal criticisms so doubtful, that they divide the best critics ? Not so ; but if, c 2 2.0 THE HEBREW PROPHETS. as St. Jolm teaclies, 1 Ep. ii. iii. iv. passim, God gives us the loitness in ourselves, it is a comfort to find it verified by so ancient and sacred a text. Only, it would be a great illusion to imagine that in Habakkuk ii. or in Hebrews xi. the whole Evangelical scheme, as brought out in our pulpits, or even suggested in the Gospels, was intended. The thing meant is >vhat is said, Bij faitli tve live, for God is faithful. HABAKKUK. TJiO hunleu^ ivliich Hahahlmlc the Projihot saw in vision. 1 . How long, Eternal, do I cry, and tliou not A. V. i. hearken ; cry unto thee of violence, and thou not save ? 2. Wherefore shewest thou me iniquity, and makest me behold grievance ? and spoiling and violence are before me, and strife, and raising up contention ? 3. Therefore law slackens, and judgment goes not forth to prevail^; for the wicked encompasses the righte- ous : therefore judgment goes forth perverted. ' Burden ; or, utterance, Heb. Massah. "nunquam praefertiir in titulo, nisi " cum grave et ponderis laborisque plenum est quod videtur." — Hieron. 2 To prevail. Vulg. ad finem. LXX. tig tsXos. Isaiah xxii. 8, (A. V. XXV. 8), in sempitcrnum; as in Psalm xiii. 1, and so perhaps here; where the etymological sense of completeness is suggested by the antithesis per- verted. Comp. 1 Cor. xv. 54. The Titles which contain the phrase Burden, or Utter- ance, Heb. Massah, are for the most part of later date than those which use the phrase Word, or Vision. So here this title may be later than that of the third chapter. 1 — 3. The Prophet complains of lawlessness, whether it were of home growth in the beginning of Jehoiakim's reign, and so destined to bo punished by the Chaldoean invasion ; or whether it were that caused by the invaders, and so lamented first in the way of ejaculation, but de- scribed at verse 5, in reference to its historical cause. 22 THE HEBREW PROPHETS. Cir. I. 4. Behold among the nations, and regard, and wonder a. V. marvellously; for Jam working a work in your days, which you will not count true, though it be told. 5. For behold me raising up the Chaldceans,^ that bitter and hasty nation, that marches to the far places of the earth, to inherit dwelling-places not his own. 6. Terrible is he, and dreadful ; from himself proceeds his judgment and his dignity : 7. And his horses are swifter than leopards, and fiercer than wolves of darkness ; ^ and his horsemen spread abroad, yea, his horsemen came from afar ; they fly as the eagle that hastens to devour. 8. All his host comes for plunder : the swoop ^ of their faces is as an east wind, and he gathers captives like sand. 9. Yea, he makes kings a mockery, and rulers his laughing-stock ; he laughs at every stronghold, and heaps up earth, until he captures it. ' Chalcl(cans. Heb. Chasclim, descendants of Chesed, the son of Nahor; but here first in Scripture re-appearing, if we except Isaiah xx. ( A.V. xxiii.), after long silence. Havuig been known to the Hebrews only as dependent on Nineveh they began from Esarhaddon's time, B.C. 710, to vindicate independence, and shared under Nabopolassar, with the Medes under Cyaxares, b.c. 626 — 606, the spoils of the Assyrian empire. See above is'ote on Isaiah xii. and introduction to Desprez's Daniel. * Darkness. LXX. 'Apaj3laQ, an error aiding to us detect the similar mistake of the Masora on Isaiah xviii. 13, (A.V. xxi. 13), where see Note. * Sivoox> ; or, thronging, in which case the East wind Avill mean East- wards, or forwards, as the affix suggests. Vulg. facies eorum facics urens. 4. The account which God gives to the Prophet's divining mind, either of his purpose to punish native wrong, or of his method of introducing foreign oppres- sion, commences here. We should notice the word count true, or firm, as preparing us for the truthfulness, or faith, of ii. 8. (A. V. ii. 4.) « 5 — 9. The Babylonians, recruited, as some think, by Kurdish soldiers, certainly rising on the fall of Assyria, HABAKKUK. 23 10. Then A /6' spirit'' freshens, and he transgresses/ A. V.i.ii. and is guilty ; this his strength ^ becomes his god. 11. Art thou not from of old, Eternal, my God, my Holy One ? we shall not die. Eternal, for judgment hast thou set him up, and as a rock^ for rebuke^° hast thou established him. 12. Oh thou purer of eyes than to behold evil, and that canst not look on iniquity, wherefore lookest thou on plunderers ; and art silent while the wicked devours the more righteous than himself? 13. Wherefore makest thou mankind as the fishes of the sea, as reptiles with no ruler over them. 14. He raises all of it with a hook, he assembles it into his net, and gathers it with his drag ; therefore he rejoices and is glad. ^ Spirit; or, breeze. '' Transgresses, and is guilty ; or, passes away, and is desolate. * His strength becomes ; or, whose strength is. So instead of a prosperous stride, the verse may describe downfal. Vulg. Mutabitur spiritus, et pcr- transibit, et corruet; haec est fortitudo ejus Dei sui. LXX. avrt} ») lirxvQ r(p Qs(p fiov, as below in ii. 3, Ik TTiffrtojg fiov. ^ As a Rock ; or, Thou, O Rock, as all the versions ; but comp. Isaiah viii. 14. '" Reliike (or offence), is either of rebuking sinful nations ; or, as giving the mockers cause to doubt of Providence. and governed by Nabopolassar, but during part of his reign led by his son Nebuchadnezzar (comp. 1 Prideaux, 1, Joseph. Ant. x. 6), were now victorious or dominant, from the Euphi-ates to the river of Egypt. 10. According to the Hebrew, prosperity elates, and vain-glorious self-dependence makes the Chaldsean guilty, but, as the versions not improbably suggest, a change of breeze, and reverse are anticipated, which shall shew the little might of his gods, the greater might of Jehovah. So Jerome thinks Nebuchadnezzar's madness meant. 1 1 — 17. The Prophet, seeing what perplexity the sway 24 THE HEBREW PROPHETS. Ch. I. 15. Therefore he sacrifices to his net, and burns in- cense to his drag ; because by them his portion is fat, and his food plentifuL 16. Shall he therefore empty his net, and not spare continually to slay the nations ? 17. Let me stand upon my watch-tower, and take A.V. post upon the stronghold, and observe, to see what shall be spoken'^ by me, and what I shall answer to my rebuke. II. 1 . Then the Eternal answered me, and said, Write the vision, and make it plain upon tablets, that he may run who reads it. 2. For the vision is yet for an appointed time, but at the end it shall burst forth and not lie ; though it tarry, wait for it ; for assuredly it will come, it will not be retarded, 3. Behold, swollen tJie soul of him. whose soul is not up- " Shall he spoken ; or, What Jehovah will speak. of a lawless conqueror will cause to believers in Provi- dence, turns in expostulation to God, trusting in a wise purpose, yet pleading for the time to be shortened, and that the day of rebuke may not justify blasphemy. So Statins, *' saepe mihi dubiam traxit sententia mentem •/' for the Psalmist, the riddle of life was too hard, until he went into the sanctuary of God, and considered it. Psalm Ixxiii. 17. The importunity of prayer among the Cove- • nanters, as in the life of Peden (though to colder minds seeming irreverent) is conceived in like spirit. Hence Jerome explains the name Habakkuk [Emhrace) as of striving with God. Comp. Jer. xii. and xiv. with Gen. xxxii. 28, St. Lake xviii. 7. 1 — 4. God^s answer to our cry is, Walk by faith, He will shew us faithfulness. The word Emounah, trans- lated faith, A.V. does not include evangelical doctrine. HABAKKUK. 25 II. riglit in Mm; but the rigliteous shall live by his^- faith- A.V.n. 4. fulness. 4. Moreover, though his wine^^ is insolent, [_and he] a ^^ His faithfulness; or, its faithfulness, i.e. of the vision, which should come. Or, my faithfulness, i.e. of God, who would be faitliful to those who count him faithM and true ; as in Isaiah vii. 9. So here LXX. tdv viroffTEiXtjrat, ovk svSoks.1 r) 4'^X'n f^ov Iv avT(^' 6 de SiKaiog iK Trtcrrtwc f^ov ^ilffirai, giving for the latter half the idea, if not the words, see Ep. Ileb. X. 37, 38. " Though his ivine is insolent, 6 Se KaTowfisvog (so Jerome reads, though moderns alter into KaToit'W[j,Evog) /cat Kara