hiric being put for pathach is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath all those significations To grow To multiply To grow fat To expaliate To bee wanton To leape and friske As calves of the stall Chald. Tigur Pagn The French the Geneva As fat calves The Lxx Like calves at liberty Vulg. As calves out of the herd that feed and pasture together among the rest and grow fat at grasse as it is Ier. 50.11 But Marbek is Saginarium The place stable or as our English hath it The Stall where calves are fatted Jer. 46.21 Her hired men are like bullocks of the stall So the Hebr. and the margin there agreeable to it 1 Sam. 28.24 The woman had a calfe of the stall Our Transl render it according to the Chalde A fat calfe And yee shall tread downe the wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word used nowhere else in the Bible The Chald. You shall thresh The Lxx and Tertul. quoting this lib. de Resurr Vulg. Pagn Ours c. You shall tread upon or tread downe the wicked that is You shall be over them A plain difference then shall be found between you and them notwithstanding mens profane conceits to the contrary For they shall be ashes under your feet Montan. and Geneva Dust under the soles of your feet In the day that I shall doe this What day that is see before upon verse 1. From this prophecie of the approaching of Christs comming he takes occasion in the name of the Lord 1. To exhort them to study the Law Verse 4. 2. To prepare their expectation of Christ by prophecying again of his fore-runner Verse 5 6. Verse 4 I. He takes occasion to exhort them because as it is very probable hee knew himselfe to bee the last of the Prophets and that they should be destitute of that helpe any longer diligently to search and study the Law in the meane season till the comming of Christ to whom the Law in all the parts of it doth lead vers 4. Remember yee the Law of Moses my servant which I commanded him in Horeb for all Israel with the Statutes and Judgements The Law here may be taken comprehensively for all the doctrine of Moses which is divided Deut. 6.1 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commandements the morall Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Statutes the ceremoniall Law and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgements the Judiciall Law or it may be taken principally for the Morall the other two being afterward repeated The Law of Moses It is usuall for writings to carry the names of them that pen them as Davids Psalter And Moses was the Law-giver to Israel from God Hee hath his name from that accident in his infancie Exod. 2.10 Shee called his name Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mosche that is Drawn out and shee said because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I drew him out of the water In ancient time they wrote his name Moyses either thinking it to bee compounded of the Aegyptian words Mo Water and Hyses Saved or being acquainted with the Syrians pronunciation Muses as the Syrians at this day and the Turkes doe pronounce it as Cutlu Muses an usuall name among them that is Happy Moses and joyning ours with it of Moses and Muses made Moyses but corruptly Thus Drus in quaest Hebr. Among the Aegyptians he was called Mneves as Fr. Junius quotes it out of Diodorus Siculus See his note ad Exod. 2.10 Ioh. Weems Christ Synag lib. 1. cap. 1. pag. 21. following Aben-ezra sayes they called him Monios But see Junius Loco citato Moses is mentioned by some Heathen Poets as a Law-giver Iuvenal Sat. 14. Tradidit arcano quodcunque volumine Moses And Arator Non haec jejunia Moses condidit The law which I gave unto him in Horeb A mountain in the Country of Amalek and in the wildernesse of Sinai so called because of the drinesse and barrennesse of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be dried and To wither It is called 1 King 19.8 Horeb the mount of God not in regard of the height of it as tall Cedars are called The Cedars of God but because the Lord appeared there and gave the Law for Horeb is mount Sinai one mountaine with two tops the Easterne called Sinai and the Westerne Horeb. Iac. Bonfrer in his Onomasticon tells us he hath disputed this question upon Exod. 3.1 which booke I have not and therefore referre the Reader to consult him there It is at this day called Saint Catharius mountaine Which I gave him God gave Moses the Morall Law writ with his owne hand as Deut. 10.2 seemes to prove See Weemse Expos vol. 1. lib. 1. exerc 3. For all Israel Pagn To Mont. upon 1 for the use of all Israel With the Statutes and Iudgements Of them before Only let me not passe this verse without notice of that which to me seemes very observable That the truth is Commentators upon this place can scarcely make a cleare and faire coherence of this verse with the fore-going but as if the Prophet were full of this necessary point Hee inserts it though to our seeming somewhat abruptly rather than not mention it An observation that offers unto our thoughts The very great necessity of acquainting our selves with Gods Law the benefit of which I referre the Reader to find commended unto him in a learned and very fruitfull Treatise of Mr. H. Mason Hearing and Doing chap. 5. This point hath beene much beat upon by the Fathers in their Sermons or Homilies to the people in their Exhortations and Epistles to their private and deare friends Many of our men in handling the controversie about permitting the reading of the Scripture to the people have collected many and plentifull instances I spare them Only I would note the piety of some persons in their assiduous study of Gods Law It is a known History which they relate of Alphonsus King of Arragon Let mee adde what Herebert Rosweyd the Iesuit reports of Thomas a Kempis the devout Author of those books which are and deserve to be in every ones hand De Imitatione Christi That as he spent his houres in reading the holy Scripture so hee wrote out the whole Bible divided into foure Tomes fairely and legibly with his own hand And yet a great scholler too he was a man wedded to his book so much that this was his usuall saying and that which hee was wont to write in the beginning of his books In een hoexken met een boexken In omnibus requiem quaesivi nusquam inveni nisi in angelo cum libello I have sought content in all things but never found it unlesse with a booke in a nooke But his most delight was in the booke of God How much was his zeale beyond the temper of these times when many think it would hinder their schollership to read much or oft in the Bible which perhaps also is not to bee found in some well furnished studies The neglect of which and
Targum or Chalde paraphrase in what have we multiplyed speech against thee Vers 14 15. Secondly in particular verse 14 15. Yee have said It is vaine to serve God and what profit is it that wee have kept his ordinance and that wee have walked mournefully before the Lord of hosts And now wee call the proud happy yea they that worke wickednesse are set up yea they that tempt God are even delivered This is the proofe of the accusation against them These were their stout words against God Yee have said It is vaine to serve God Vulg. He is vaine who serveth God There is nothing got by it A profane atheisticall conceit now adayes also entertained of many And what profit is it that wee have kept his ordinance or his observation sayth our margin The Geneva his Commandement The Hebr. is Shamarnu mishmartó That wee kept his custody or his ward that is the office imposed by him upon us So Esay 21.8 I am set Mishmarti in my ward whole nights 1 Chron. 9.23 They had oversight by ward◠Mishmaroth The priests were divided in 24 Mishmaroth Custodies or Wards which they entred upon by their turnes every Sabbath To which here seemes to bee an allusion And that we have walked mournfully or in blacke before the Lord Pagn and the Geneva that we have walked humbly The Lxx suppliant The Chald. With a spirit cast downe Piscat Mournfully before that is for feare of Iehova that we might reconcile him unto us The French that wee have walked in poore estate The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obscurely in mourning or in black We have the word 1 Kings 18.45 The Heavens Hithkadderu were black with Clouds And Ps 35.14 Koder I bowed downe heavily as one that mourneth for his mother Black is the colour of mourning Our comment gives this sense What profit have we that we have walked humbly that is that wee have not resisted nor revenged our selves but referred all to God what have wee got by it Now then or Therefore we call the proud happy They who tread upon modest men and rayse themselves high and worke their own ends confidently and daringly they thrive and therefore them wee call that is count happy Hierom here calls them arrogant men Boyling raging men swelling and presumptuous Zedim comes of a roote that hath all these significations Yea they that worke wickednesse are set up or built up that is They have children houses lands and honors c. Chald. They are established The Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are reedified They prosper and have all things well about them As the word is Iob 22 23. If thou returne to the Almighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt be built up that is Thou shalt prosper Yea they that Tempt God are even delivered The grudging and blasphemous speeches of these wicked men are still continued those that continue in sinning and ad sinne to sinne and as it were dare God to try what he will doe or how hee will deale yet they are delivered we see them to bee safe secure bold and prosperous See Ps 95.9 2. This blasphemy of theirs thus discovered is answered First by opposing the contrary discourse of the godly verse 16. Secondly by shewing Gods taking notice of both ver 16. latter part Thirdly by declaring gods gracious promise to deale well with the godly ver 17. Fourthly by warning the blasphemers that Gods dealings shall be manifest even in their eyes ver 18. Fifthly by a further amplification of that point of Gods manifest dealing chap. 4. ver 1. ad fin Vers 16 First their Atheisme and blasphemy is answered by opposing to these blasphemous conceits and words of wicked men the contrary opinion and discourse of the godly ver 16. Then they that feared the Lord spake often one to another In the greatest apparent Ataxy and disorder and in the time of the stoutest language and behaviour of ungodly men They that feared the Lord being acquainted with his wayes and manner of working spake often for their mutuall encouragement and otherwise to one another that there would come a day or that God is righteous or that he only deferres or such like things they spake whereby they defended the cause of God against wicked Atheists This I conceive to be the sense of these words but for the manner of the Prophets bringing them into his discourse interpreters have not satisfied me I conceive him in the midst of his discourse wherein in the person of God he bends and directs his speech all this while to them that were before him the wicked whom hee laboured to convince Now hee breakes off and turnes his speech to God or to his owne soule or to the godly yet with an intention in a fine and insinuating way to instruct the wicked blasphemers that heard him In this manner your words have bin stout yee have said t is in vaine to serve God That men thrive most by wicked courses but oh my God thou knowest or oh thou my soule thou knowest or oh yee that feare God yee know whatever these blind and profane men use to thinke and say yet then in the greatest seeming disorders yet then they that feared God have other conceits and encourage one another and speake otherwise and thou oh God takest notice of them or oh my soule thou knowest or oh yee that feare God yee know that the Lord hearkens and heares and sets downe all in his booke c. But this conceit upon the place I doe with all submission leave to the judgement of those that can more clearely and with more facility give satisfaction to themselves about the coherence of these words Secondly he answers their blasphemy by shewing Gods taking notice of the different speeches and cariages of men ver 16. The latter part of it Then the Lord hearkened and heard it and a booke of remembrance was written before him for them that feared the Lord and that thought on his Name I take not these to be the words of the godly as Tremell Tarnovius and generally all understands them by supplying the text with the word Saying They that feared the Lord spake to each other Saying The Lord hearkned c. But I conceave as I said in the former member of the verse that they are the words of the Prophet who answers their blasphemy by telling them in that way of rhetorique that I have exprest above that God is not so regardlesse as they imagine and speake but hee heares both their Atheisme and likewise what defense the godly doe make and puts it downe as it were for a remembrance to reward it in them I herein follow S. Hierom and desire leave to depart from the reverend author of our commentary who interprets them as the speeches of the people according to the supply in the Tremellian Bible And a booke of remembrance was written before him for them c. It is a Metaphor from the use of Kings to set
chiefe Citty and there spread thy net 1 King 17.6 Crowes brought flesh to Eliah that is Lay-men are to give all necessary things to Monks Philol. Sacr. l. 2. Tr. 2. pt sect 3. art 4. Solomon Glassius hath collected many examples I will only adde that of Antonius Archbishop of Florence upon Zach. 11.7 of Dominick and his Order Zachariah spake in the person of God Anton. Hist pt 3. Tit. 23. I tooke unto me two staves the one I called Beauty and the other funiculum Bands Beauty is the order of Preachers funiculus the Order of Minors who are girt with a cord Thus as the Camels they drinke not of the fountaine till they have pudled it with their feet Hier. in prolog ad Obad. St. Hierome had been much delighted this way but found his owne error When I was young saith he I interpreted the Prophet Obadiah allegorically because I was ignorant of the History I thought then I could read a sealed booke No man can write so ill but some will like it Such a one praised it but I blush't I now freely professe that was the worke of my childish wit this of my mature age But I shall not need to enlarge against this which even Salmeron and Ribera and other Jesuits themselves have inveyed against But the literall sence is the most noble and on all hands most allowed And that sence our Learned and Reverend Author Mr. Richard Stock hath every where sought and followed throughout this his plain and most wholsome Comâ—entary on Malachy every where observing so many of those circumstances as his Text would give him leave to observe which Glassius hath put together into two verses Quis Scopus Impellens Sedes Tempusque Locusque Et Modus Haec Septem Scripturae attendito Lector The Author Scope Occasion Theme Time Place and next The Forme These seven let him attend that reades the text I have published him out of his owne Originall notes and as largly as himselfe writ Onely whereas on the third Chapter verse the seventh he had more largely treated of the Doctrine of Repentance upon the request of his Auditory who desired him to divert his ordinary course as appeares by his Dedicatory Epistle to the Lord William Knowls that I have omitted because himselfe did publish it in his life time Anno 1608. I have followed his owne manner in the publishing of this and have set his quotations of Fathers and other Latine Authors in their owne words in the Margin and the Greeke Fathers rendred into Latine because many readers understand not the Greeke which is his own reason given in his Epistle to the Reader before that Treatise Out of which Epistle of his I will also answer to those that may dislike his frequent use of the Fathers in his own words If any saith hee dislike my alleaging of Fathers as some have my using of reasons to confirm the Doctrine but with very little reason as I suppose I must pray them to give me leave to use them till I can see that unlawfulnesse which they affirme to be in the practise and to censure me in charity for the use of them as I doe them for not using them I will looke as well to my heart in the use of them as God shall inable me and when I shall see the hurt of them I will as much indeavour to avoid them in the mean time I will make the best use I can of them to edifie the Church of God But I will detaine thee no longer in a preface but commend the booke to thy reading and that to Gods blessing Thine in the Lord SAM TORSHELL A Breviat of the Testimony given by Mr. Gataker to Mr. Richard Stock at his Funerall Sermon THAT the Reader if hee were not acquainted with the Author of this Commentary in his life time may know what he was I have thought fit to present unto him a briefer view of that more large Testimony which Mr. Thomas Gataker preaching at his funerall did deservedly give him After he hath commended him for his unweariable industry and singular proficiency in his owne and his abilitie and willingnesse to bee helpefull to others Studies even while hee was young in the Colledge Hee descends to the consideration of him in his publique calling That he proved a painefull a faithfull Minister of Christ a skilfull a powerfull dispenser of Gods word The proofes of which were his constant and incessant imployments in Preaching twice every Sabbath for many yeeres besides his Catechising the younger sort in the week days which he did with notable discretion the males and females apart the riper and forwarder in the presence of the ruder and rawer and then the rawer by themselves together with other offices of his Pastorall function privatly performed Which Ministery of his was very effectuall so that besides many other Christian Souls converted by him in which successe few Ministers were to bee compared with him many faithfull Ministers also received their first beginnings of light and spirituall life and grace from his Ministery So that he did not only winne many soules but many winners of Souls Those two things which make a Compleat man had an happy conjunction in him namely Integrity and Judgement The proofes of which were both the desire that many had to use him for the oversight of their last Wils and for the disposing of their estates And that so many reverend Ministers from all parts of the Realme did by Letters or otherwise usually seeke to him for the resolution of their doubts As these made him a Compleat man so he had that which made him a Compleat Minister namely That he could speake his mind fitly and That he durst speake it freely For the former his ability to expresse himselfe with cleare Method sound proofes choise words fit phrase pregnant similitudes plentifull illustrations pithy perswasions sweet insinuations powerfull inforcements allegations of antiquitie and varietie of good literature he was such an one as many strove to imitate not many of them matched For the other his freedome of speech in reproving of sinne even to the faces of the greatest many are able to testify and some accidents made it more publikely knowne then his desire was it should have been Among other particular commendations of him One was his zealous and earnest pursuit of reformation of some prophanations of the Sabbath wherein he prevailed also for the alteration of some things in that kind offensive as well with the maine body of the City as with some particular Societies Another was his pious care diligence in the religious instruction and education of those that were under his private charge children and others In these and the like imployments hee spent his time he spent his strength till God put an end to his incessant labours here and translated him to the place of his endlesse rest February 1. 1639. Imprimatur THO. WYKES The Summe or Argument of the whole Prophesie
we spoken against thee 14 Ye have said It is in vaine to serve God and what profit is it that we have kept his commandement and that we walked humbly before the Lord of hosts 15 Therefore we count the proud blessed even they that worke wickednesse are set up and they that tempt God yea they are delivered 16 Then spake they that feared the Lord every one to his neighbour and the Lord hearkened and heard it and a booke of remembrance was written before him for them that feared the Lord and that thought upon his Name 17 And they shall be to me saith the Lord of hosts in that day that I shall do this for a flocke and I will spare them as a man spareth his own son that serveth him 18 Then shall you returne and discerne between the righteous and the wicked between him that serveth God and him that serveth him not VERSE 1. Behold I will send my messenger and he shall prepare the way before me and the Lord whom ye seek shall speedily come to his Temple even the messenger of the Covenant whom ye desire behold he shall come saith the Lord of hosts IN this Chapter are two things laid down one an answer to the blasphemies reproved vers 17. of the former which is contained in the 6. first verses The other an expostulation or contestation with them of their prophanesse obstinacy and other impiety ad finem For the first The sum of it is thus Hitherto hath God so shewed himselfe a most equall and upright Judge that yet before he manifested himselfe a most mercifull father and never yet condemned and punished any people or any Nation with destruction banishment or other punishment but he first by his Prophets or by other means endeavoured to draw them to repentance and their duty from their madnesse and corruptions And so it comes to passe that either truly repenting and desiring the mercy of God they obtaine pardon or remaining obstinate and impenitent they are most justly punished Now this ancient manner of shewing his judgements either privately or publiquely God commands here to be expected for he saith he is about a most excellent worke whereby he will make manifest to godly and sound hearted men the greatnesse of his mercy and will give proofe of the severity of his judgements to the wicked and those who are obstinate in their sin The manner how this is expressed unto us is by a Prophesie of two persons to come the one of Iohn Baptist the forerunner calling men to repentance and shewing Gods purpose both touching the godly and the reprobate The other of the Ruler and Saviour of the world the Judge of quicke and dead whose admirable power is manifested both waies both in saving of the good and faithfull and in judgeing and punishing the wicked The Prophesie is then of two persons and of their duties The first is Iohn Baptist the son of Zâ—charias who was and did shew salvation a comming and teach men the meanes how they might obtaine it who for the similitude of his minde manners studies and whole life was called another Elias for to understand this as the Hebrewes did of an heavenly Angel is marvelously absurd seeing our Saviour Christ in the Gospel hath manifestly affirmed that it was Iohn Math. 11.10 who was sent not by the councell of man neither came by his owne ambition but by the authority of God he undertooke this duty Behold Signifieth a certaine and a most famous and publique thing And speaking of this he useth the present tense he noteth the certainty of it that is as sure as if it were already done and as sure as if it were beheld with their eies But there is in this thing a difference betwixt the Prophet and the Evangelist one giving it to Christ the other unto the Father divers reconcile them diversly but that which seemeth most plaine and true is this That some works are proper to the persons to every one in their essentiall proprieties as to beget be begotten and proceed and these are not communicable but some are externall and common and sometimes are given to one person sometimes to another to manifest the unity of essence in the trinity of persons As Isaiah 6.1 I saw the Lord sitting on a throne Some thinke St. Basil and others that it was the Father who appeared in that vision Yet John 12.41 It is given to the sonne And Acts 28.25 Saint Paul giveth it unto the spirit So that which is spoken of the holy Ghost 2. Pet. 7.21 is affirmed of the Father Heb. 1.1 now like to these is this The sending of Iohn being common to both is by the Prophet given to the Son and by the Evangelist to God or by Christ in the Evangelist to shew that he was one in nature with the Father and another in person Now Angel heere is a name noting an office or ministery and not an essence or nature Cyrillus He shall prepare the way before me The effect of his office and ministery to make ready for Christ that is by preaching saith and repentance he might fit men ready to receive Christ whom he preached not to come but declared and pointed at him being present and already come And so he differed from all the former Prophets In which state he denied himselfe to be a Prophet Iohn 1. And the Lord whom ye seek The next Prophesie is of Christ himselfe and the Lord whose comming and person is described in this verse his power verse the second and the effects of that power in respect of the godly and elect verses third and fourth and of the wicked and reprobate verses five and six First of the comming of Christ which is described to us first when he should come speedily or immediately that is when John had once entered his office and begun to preach Christ should come preaching also repentance and the Gospell and so he did Marke 1. Secondly the place where he should come that is the Temple By which what should be meant divers men have divers conceits Saint Cyril understands the wombe of the virgin Saint August and Theod. the humanity and flesh of Christ because of that destroy this Temple Iohn 2. but neither of these can be seeing John must first be sent to preach which was not till Christ was thirty yeares of age for his sending was not his birth but his office or for it So Christs sending was not his incarnation but his office for then is he said to come when he began to preach worke miracles and execute his function So John 1.26 27. and Math. 3.11 By Temple then we understand literally the Temple at Jerusalem and in it the Church for in it Christ ought to be to teach to do and execute his calling and function by the decree of God And there to build himselfe that spirituall Temple which is made of living stones And this some gather from the preposition El ad which signifies not
of the great patience of God and censure not his justice for sparing of them who knowes his times better then we can descerne and reprives but men for their plagues as Judges do malefactors till their iniquity be found out and till their Epha be full and in compassion towards them trouble at the remembrance of their fearfull end when that shall be Job 21.30 But the wicked is kept unto the day of destruction and they shal be brought forth to the day of wrath Vse 2 This may instruct men that in a plague and misery to be spared and to be delivered is not simply and in it selfe a blessing for as all outward things are as the mind of a man is and meates as the stomack so in this deliverance A theefe accounts it a benefit to be reprived for a while yet it is not but according to the intent of the Judge and the use he makes of it So in this we have all escaped Gods rod and his plague blowing up and destruction offer it we all blesse God but to all it is not a benefit in it selfe seeing even wicked men are spared and delivered that their sin may be full and they receive the more full revenge and a more fearefull reward Vnusquisque consideret non quid alius passus sit sed quid pati ipse mereatur nec evasisse se credat si eum interim poena distulerit cum timere plus debeat quem sibi Dei judicis censura serva vit Cyprian de lapsis 21. As he that hath escaped a serpent and is fallen into the power of a Lion Therefore let every one examine whether it be a blessing to him to be thus delivered if the patience of God hath brought him to repentance and reformation but otherwise thou art delivered rather in anger then in mercy and art deceived as the sicke man that thinks a good turn is done him when he hath what meat and drinke he desires unlesse that which the fire could not soften the sunne do and that thy heart relent as Saule at Davids kindnesse who had spared his life when he might have taken it away 1. Sam. 24.17 VERS XVI Then spake they that feared the Lord every one to his neighbour and the Lord hearkened and heard and a booke of remembrance was written before him for them that feared the Lord and that thought upon his name THen spake they that feared the Lord. The Prophet having reproved the blasphemy of the wicked shewed their grounds on which they denied the providence of God he now answereth them First in this vers by opposing unto them the contrary opinion of these who did truly fear God Secondly vers 17. By a sweet promise on Gods part of great goodnesse and mercy towards the godly who rested in his pomises Thirdly verse 18. Denouncing a judgement which the wicked should have experience of when they should see the difference betwixt them and those who feared him Then spak they that feared the Lord. In this verse the Prophet brings in the godly answering and incouraging one another contrarie to that which the wicked had said And so it is i. The godly of those times though happily but few at what time the wicked spoke thus blasphemously did mutually exhort one another not to faint or be dismaied by those speeches of the wicked or by them to be drawne from their pietie to wickednesse and corruption but they had their mututall speeches to further one another in their good course as the others had to harden one another in their wicked courses But what said they St. Hierom and some others thinke that the Prophet hath not told us but that telling us the just did speake it must be supposed that they spoke fitting and good things in defence of the providence of God and his government and such things as they had learned by the Scriptures and had received from the instruction of their teachers but saving their judgments I rather encline to those who think the words following to be theirs and not Gods words who seemeth not to speake till the 17. verse Thus then in comforting one another they sayd The Lord harkened and heard i. Howsoever they imagine that the Lord sees and heares nothing respecteth nor regardeth what is done or said yet he hath heard and doth most diligently observe what is said and done for so much hearkening doth carry and will import namely care and diligence As Psalm 5.2 2 Chron. 6. And so by this they confirme the contrary to that which the wicked had said that God did not regard that it is manifest that he heares their words not a word drops from them which is unknowne to him much more all their actions are diligently and attentively regarded And that it may appeare it is not for a space or a short time but perpetually therefore he hath a booke of remembrance which is not spoken as if God had any such booke or stood in need of it as if he were subject to forgetfulnesse but it is spoken in respect of men by which they may be assured that the will and decree of God touching them and the wicked is certaine and constant which is better expressed by a booke then by words for that which is written is more durable and permanent whereas things spoken vanish away and are blown away in the aire For them that feared the Lord That is for such as feare him that he will not forget their labours and obedience but will recompence and reward it even to their very thoughts and intents thinking and remembring his commandements to observe and doe them Therefore spake they who feared the Lord. The Prophet answereth the blasphemy of the wicked in this verse by opposing unto them the contrary opinion of those who did truely feare God And in this First their encouragement Secondly their ground First Gods hearing and regarding Secondly his certaine decree for shewing good to them The first thing here is the encouragement one of another Doctrine It is the duty of every one fearing God to encourage and strengthen one another in the service and worship of God Here and Heb. 3.13 But exhort one another daily while it is called to day lest any of you be hardened through the deceitfulnesse of sin And 10.24 And let us consider one another to provoke unto love and to good workes Mich. 4.2 And here we may make that generall which was spoken particularly to Peter as to all Ministers so to Christians Luke 22.32 I have prayed for thee that thy faith faile not therefore when thou art converted strengthen thy brethren So Baruch and the Princes did helpe one another Jerem. 36.11.13.15.16 When Michaiah the sonne of Gemariah the sonne of Shaphan had heard out of the bookes all the words of the Lord Then Michaiah declared unto them all the words that he had heard when Baruch read in the booke in the audience of the people And they said unto him sit downe now
perceive that their masters overheare them talking of any thing or oversee them doing of any thing speake and doe well this is eye service or eare service yet God would be served with eye and eare service and he that seeth in secret will reward openly And the words are Attendit Iehovah auait He hearkened and heard he so heares that he also attends or regards it A man may overheare a thing and not regard it and so as good as he heard it not Eccles 7.22 But God as he heares so he regardeth Contrary to that the wicked say Psa 10. That God regardeth it not Zeph. 1.12 But God doth regard the words of the tongue because he hath made a law as wel for the words as deeds God made the tongue and therefore will have the fruit 1 Cor. 6.20 For ye are bought for a price therefore glorifie God in your body and in your spirit for they are Gods so with tongue as well as hand and therefore we must looke to give account of words as well as of our actions Matth. 12.36 But I say unto you that of every iale word that men shall speake they shall give account thereof at the day of judgement Jude verses 14.15 And Enoch also the seaventh from Adam prophesied of such saying behold the Lord commeth with thousands of his Saints to give judgement against all men and to rebuke all the ungodly among them of all their wicked deeds which they have ungodly committed and of all their cruell speakings which wicked sinners have spoken against him Plumea verba plumbea pondera windy words if they be wicked words lye as a dead weight on thy soule Take heed of lifting up his name take heede of an oath for it bringeth an heavy burthen But it is our incouragement I say that God rewards us for good words as well as for our deeds though they seeme to be but little worth they are arguments of a sanctified heart and of the feare of God as it is Matth. 12.34.35 O generation of vipers how can you speake good things when ye are evill for of the abundance of the heart the mouth speaketh A good man out of the good treasure of his heart bringeth forth good things and an evill man out of an evill treasure bringeth forth evill things And a booke of remembrance was written before him That is he keepes the remembrance of the things he knowes Doctrine The Lord as he seeth and knoweth all things so he remembreth them as he hath knowledge without ignorance of any thing so he hath remembrance without oblivion of the same things good or evill Therefore is he here said to have a booke because things are more certainely and perpetually kept in it then left to remembrance of man Hence is that Amos 8.7 The Lord hath sworne by the excellency of Iaakob surely I will never forget any of their workes Heb. 6.10 For God is not unrighteous that he should forget your worke and labour of love which ye shewed toward his name in that ye have ministred unto the Saints and yet minister Psal 139.2 Jer. 44.21 Psal 56.8 Thou hast counted my wandrings put my teares into thy bottell are they not in thy register Dan. 7.10 Revel 20.12 A similitude taken from Kings who have things written for memory Ester 6.1 though God need not Reason 1 Because of his eternall and infinite apprehension being as able to apprehend things and keepe them done thousand yeares since as but yesterday as man is able to remember things done but yesterday as that Psal 90.4 2 Pet. 3.8 Reason 2 Because he is absolutely perfect without either sinne or imperfection therefore without oblivion that in many things is sinne and in any thing imperfection even as ignorance of things necessary to be knowne and which may be knowne is sinne of things not necessary is imperfection and infirmity though without sin Object Isaiah 43.25 I even I am he that putteth away thine iniquities for mine owne sake and will not remember thy sinnes Then God doth forget and there is oblivion in him Answer Gods forgetting of sinne is like his not seeing of sinne Num. 23.21 which is not that he seeth not the act and thing done but hee seeth it not to impute it to them in that respect hee is as though he saw it not So he forgetteth not the act and the thing done but not to impute it to him or to punish him for it which is in effect to forget it As his remembrance is taken for the effect of his remembrance As Isaiah 38.3.9 I pray thee let me have the effect and feeling of thy remembrance let me know by experience thou dost remember me So his forgetfulnesse or forgetting is taken for the effect and feeling of it They should finde he had as it were forgotten Vse 1 To let us see the folly of wicked men as in committing sinne in secret and darke thinking the Lord cannot or doth not see so in seeking to cover it committed and labour to bring an oblivion of it who though the corruption cleave to them as Jer. 17.1 The sinne of Judah is written with a pen of Iron and with the point of a Diamond and graven upon the table of their heart and upon the hornes of your Altars Yet they by all meanes labour to forget it and if they have escaped and prospered with it for a month or two or a yeare or two c. they thinke also God hath forgotten it But doe they not deceive themselves when with God is no oblivion no forgetfulnesse What benefit can they then get by this even as a malefactor that hath committed some haynous offence whom the Magistrate lets alone to see what he will doe whether he will seeke his pardon or no and he goes about to corrupt or remove all that should give evidence against him when it is in the power of the Judge both to be witnesse and Judge and proceed of his owne knowledge and out of his owne memory of the act and who also cannot forget So here What got the sonnes of Iaakob by smothering their treachery to their father and brother It may terrifie the wicked that every evill word is registred Matth. 12. and though God should not the Divell would keepe them in mind to accuse them Rev. 12. yea and their owne consciences Gods register booke Vse 2 To instruct every man to keep his bookes of account well and to remember all his debts and his sinnes seeing they shall be remembred though he would forget them or could when as his remembrance of them to humble himselfe and to get his pardon makes God to forget them Saint Chrysostome would have a man not to forget his sinnnes after pardon * Non ut taeipsum c. Chryso ho. 12. ad popu Antioch Not to consume thy selfe with the thought of them but to teach thy soule not to grow wanton nor to fall into the same sinnes againe But most necessary before
should come to afflict and correct them it should be in compassion and love Doctrine The Lord when he afflicts and corrects his he doth it in compassion and love grieving to do it retaining ever his fatherly affection towards them Isaiah 27.4 Rev. 3.19 VERS XVIII Then shall you returne and discerne between the righteous and the wicked between him that serveth God and him that serveth him not THen shall you returne and discerne c. The third part of the answer to these threatning a judgement to these who spoke thus blasphemously against the Lord. The sum is that such a judgement should come upon them as should open their eies which they winked on now and make them see and acknowledge a difference as well in the things as in Gods affection betwixt the good and bad Then shall you who now blaspheme God and say you have found nor reaped any profit by my service Shall returne that is be smitten with a late and unprofitable yea damned repentance no true and serious returning And discerne Out of wofull experience when you shall feele your owne misery and see the happy estate and condition of the godly shall you know in how farre better estate the righteous that is he that is carefull and conscionable in all the duties of justice honesty and equity And the wicked him that hath no conscience at all but is unjust unfaithfull uncleane or any waies wicked yea you shall discerne and know how excellent his estate is that serveth God that is conscionable in all the duties of the first table and is studious and zealous of religion And him that serveth him not who hath no care of any such thing but is prophane and in all things irreligious You shall discerne you shall be made to know that God sleepeth not in Heaven when men doe give themselves to all licentiousnesse and iniquity even with greedinesse upon earth and by experience will perceive that men shall not go free for all their sinnes but shall come to an account and reckoning and so the meaning is that by their owne punishments which God shall lay upon them they shall discerne the difference for when as God shall spare them he shall rise in judgement against you and come armed upon you and then you shall know that he tooke notice of all things done by men and that he would not suffer sinne unpunished though he have dissembled as it were for a time You returne This may be taken for the sense of Gods judgement wherewith the wicked shall be affected though they shall not repent though their madnes against God may by this be repressed it breake not forth no more Doctrine The judgements of God shall make the wicked to acknowledge the providence of God that he governes and takes care of men and things which are done here upon earth So much is the scope and sum of this verse manifest by that Isaiah 28.19 and that Psal 58. per totum specially verse 11. the example of Pharoah shewes it and that Dan. 4.22.32 Isaiah 26.11 Reason 1 Because though all his mercies and blessings should draw them to it yet they doe it not even the best are apt to grow secure and fat under them whereas his justice and judgements doe more waken them those daube up these cleare as sharpe things especially clear the sight when they make the eies smart Reason 2 Because they shall see and feel themselves smitten when the other are spared as Egipt and Goshen or smitten otherwise then they Isaiah 27.7.8 Discerne between the righteous and the wicked c. That is how excellent one is above the other that whereas they thought this far more happy and honourable they should see their error and be made to confesse that the other is far more excellent happy and honourable Doctrine The righteous and he that serveth God he that maketh conscience of his waies both with men and God in righteousnesse and piety is farre more excellent happy and glorious then the wicked and him that serveth him not then he that is given to pride and contemnes God c. The Lord saith they shall discerne it then must it needs be so yea it is so though not discerned of them that of the Covenant sheweth it Gen. 12.2.3 And I will make of thee a great Nation and will blesse thee and will make thy name great and thou shalt be a blessing I will also blesse them that blesse thee and curse them that curse thee and in thee shall all families of the earth be blessed That of Balaam Num. 23.10 Let me die the death of the righteous let my last end be like his Wishing the worst part as is commonly accounted and so shewing what he thought whose testimony is without suspition he being an enemy That of Isa 27.2 â—lias the Church a vineyard they as vines when the wicked are compared to thorns verse 4. hence that of Cant. 2.2 of the Church and members more excellent as the Lilly then the thornes Reve. 2.1 As gold is more excellent then other mettals yea as in the goldsmiths shop it surpasseth the iron tongs and the hammer the anvile and the coales so these all the rest Reason 1 Because they are in speciall favour and love with God and specially beloved of him whereas the other is in his high hatred In a State what subject more happy and excellent then he that is in the Kings favour who more miserable then he that is in the hatred of the King specially when there ever is matter found in him that he may shew his displeasure in justice How gracious and happy How ignominous and unhappy was Haman successively the book of Ester sheweth Reason 2 Because they are Gods sonnes they but his servants at best at the worst and in truth the slaves of Satan Sons better then the servants of a good King much more then the slaves of such a Tirant Reason 3 Because they are the members of Christ as the Church is his body then such an head must have glorious members whereas the other are the members of Satan The righteous and him that serveth God These two the Prophet joineth together as the other two opposites by these he teacheth this Doctrine There is no justice where there is not the worship and service of God no righteousnesse where there is not religion for these two go still together and hand in hand so much this conjunction of the Apostle sheweth as that Acts 10.35 He that feareth God and worketh righteousnesse Hence Micha 6.8 To doe justly and walke humbly with God are joined together Therefore as Saint Paul makes faith the establishment of the law A justifying faith containeth this faith of profession in it Rom. 3.21 So St. Iames makes workes and righteousnesse the perfection of faith James 2.22 That is that which shewes it to be sincere and lively or living Both that there is no faith without righteousnesse so no true righteousnesse without faith
downe the good services done unto them As we have an instance of that custome Esth 6.1 Wherein Mordecai's service was remembred And Corn. a lapide tells us that the Pope hath a booke of the merits of his Prelatesi whom hee promotes accordingly The prophet speakes Anthropologicè not that God needs any memoriall but because men doe keepe such bookes and the Lord will as surely remember to reward his as if they were written in a register Sepher Ziccaron The Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A booke of memorialls A chronicle An history As God hath a bottell for his peoples teares so he hath a Chronicle for their sufferings Vers 17 Thirdly he answers their blasphemy by declaring Gods gracious promises of dealing well with the godly and such as feare him ver 17. And they shall bee mine saith the Lord In that day when I make up my Iewells and I will spare him as a man spareth his sonne that serveth him A text of most sweete and comfortable contents But for the choyce and practicall Notions which it doth afford for the encouraging and supporting of the soule I doe refer to a discourse upon this verse by that excellent preacher my Reverend and worthy friend D. Richard Sibbs now with God They shall bee mine Vulg. and Genev. They shall be to me In that day when I make up my Iewells Vulg. They shall bee to me in the day in which I doe that is Doe judgment as they that follow the vulgar make good the sense as well as they can for peculiar The Geneva they shall be to mee in that day that I shall doe this for a flock The old autorised English Bible They shall be to me in the day that I shall doe judgement a flock And Peculium the word of the Vulg. Latine sometimes signifies a flock As in Plautus Asinar Quanquam ego sumsor didatus Frugi tamen sum nec potest peculium numerari But properly it is that part of the flock which the father 's granted their children or the masters to their servants as a stock whereon to exercise their industry according to Hottoman A stock of Cattell peculiar And so it somewhat agrees with the Hebrem Segulla a select portion So Deut. 6.6 The Lord hath chosen thee to be Segulla a speciall people unto himselfe But it is properly some rare or deare treasure a brooch or rich tablet or pendant a Jewell a rich and peculiar treasure As Eecle 2.8 I gathered me Segullath melachim the peculiar treasure of Kings Exod. 19.5 yee shall bee a peculiar treasure unto mee above all people Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A peculiar people The Lord promiseth to take such care of the godly and to lay them up so safely as one would a speciall jewell And I will spare him as a man spareth his sonne The Geneva his owne forme that serveth him I will bee indulgent towards and have pitty upon the godly I will deale tenderly pardon and remit their punishment See 2 Sam. 22.7 David spared Mephibosheth Or I will have compassion So the word is ordinarily translated as 1 Sam. 23.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yee have compassion on me Vers 18 Fourthly he answeres their blasphemy by warning them that Gods dealings and judgements shall bee so manifest even in their owne fight that they shall be clearly discerned from the godly ver 18. Then shall yee returne and discerne between the righteous and the wicked betweene him that serveth God and him that serveth him not You oh wicked blasphemers shall change your opinion and whereas you said the wicked prosper and it is in vaine to serve the Lord yee shall see a great difference betweene them and how much they gaine by it that serve the Lord. So. S. Hierom c. See the point wholesomly and profitably handled in a Treatise of D. Prestonâ— on Eccles 9.1 2 3 4 annexed to his treatise of The new Covenant Verse 1 Fifthly and lastly Chap. 4. he answers by a further amplication of that which was proposed before to shew Gods different dealing with the righteous and the wicked by an Hysterosis the righteous were first named in the proposition verse 18. but the wicked are first treated of in this amplication Chapter 4 â—h as the Hebrew Bibles that we now use and the Latine and our English and most others doe distinguish it which yet Tremellius and Piscator and some others doe continue to the former Chapter making but 3 Chapters of this prophecy and so the first verse of this Chapter to be the 19th verse of the third and so on Where let me take oocasion by the way to note it that all antiquity was ignorant of the division of the Bible that wee now use which was made about the yeare 1250 The worke as Genebrard thinks of those Schoolemen who assisted Hugh the Cardinall in gathering The Concordances and an invention so usefull and so much approved that the Iewes themselves after followed it in the Hebrew Bibles The Ancients indeed had their Titles and Chapters or versicles too but not so as wee divide them but usually in shorter periods as appeares by that of Caesarius We have saith he foure Gospells which consist of one thousand one hundred sixty two Chapters And Euthymius quoting Math. 26.58 calls it the 65th Title and quoting Mat. 26.74 calls it The 66th Title Their Titles were as our Chapters and their Chapters much what as our verses For instance S. Mathew which we divide into 28 Chapters they divided into 68 Titles and 355. Chapters But all distinguished not alike As the Iewes had their Parschiot as namely Bereschit Noah c. according to which they cited the Scripture of the old Testament So the fathers some of them divide bookes according to the Histories as Cyrus Prodromus makes his First title In the beginning was the word his second Title There was a marriage in Cana His third Title Christs night disciple Nicodemus c. Some divided them according to the miracles as Gregory one Title Of the mariage in Cana another Of the five Loves c. Cyril as hee wrote 12 bookes upon Iohn so hee divides the Evangle the first begins at Ioh. 1.1 The second at Ioh. 1.29 The third at Ioh. 5.35 c. S. August makes a Period in every Tract and S. Chrysost in every Homilie S. Hierome on these small prophets oft begins a booke in the middle of a Chapter as we have them now divided In Oecumenius his Enarrations hee hath 40 where we make 28 Chapters on the Acts hee hath 20 where wee make but 16 in the Epistle to the Romans c. many of them indeed oft end their paraphrases and discourses where our Chapter end But that is because the matter in hand breakes off there The truth is Distinguishing of the Bible into Chapters and verses much helps the reader but it is so divided as sometimes obscures the sense as we oft finde in reading the Bible and of which the learned