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 The Lord as he seeth and knoweth all things so he remembreth them Doctrine 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 Because of his eternall and infinite apprehension Reason 1 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 Because he is absolutely perfect Reason 2 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 Isaiah 43.25 Object 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 Gods forgetting of sinne Answer 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 To let us see the folly of wicked men Vse 1 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 To instruct every man to keep his bookes of account well Vse 2 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 teipsum 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 that he may have God to forget them who as he justifies him that condemnes himselfe pardons him that accuseth himselfe so he forgets his sinnes who remembers them himselfe in that forgetfulnesse is incident to him And as Saint Ambrose * Novit omnia Deus sed c. Ambrose God God knowes all things yet he expects thy confession not that he may punish but pardon thee So the Lord remembers all yet he expecteth the sinner should remember him of them not that he might punish them but pardon them Comfort for men as to doe well because the Lord seeth Vse 3 so though they doe not see their rewards and finde but a meane recompence among men as if all their labour were forgot yet to hold on and continue and not to faint for the Lord cannot forget and as he in sinne he remembring of it cannot but punish it in time so in good he cannot but reward it And as the way to have remission of sinnes and to have them forgotten is to remember them so the way to have reward of our workes is to forget them As Saint Paul Phil. 3.13.14 For them that feared the Lord. Some thinke the Lord tooke speciall notice therefore of it because it was so rare and commendable a thing for any to hold his feare faith and a good conscience in the midst of that wicked and froward people It is a thing most commendable Doctrine for men to be upright in the midst of a wicked and froward people and not to be carried with the
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 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 Prelates 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 Thirdly Vse 17 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 Hebrew 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 Eccle. 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 sonne 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. 21.7 David spared Mephibosheth Or I will have compassion So the word is ordinarily translated as 1 Sam. 23.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tee have compassion on me Fourthly he answeres their blasphemy by warning them Vse 18 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. Prestons on Eccles 9.1 2 3 4 annexed to his treatise of The new Covenant Fifthly and lastly Chap. 4. he answers by a further amplification of that which was proposed before Vse 1 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 amplification Chapter 4th 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 occasion 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
God by which they may see what he hath done that he regardeth or to see the time to come that he will doe it but onely looking to the present view are thus deceiued and erre To teach us when we heare many men wrangling and jangling against the providence oif God Vse 1 and denying his administration and governement of things here below even from this that those who walke uprightly are under the winde and they who contemne God despise or at least neglect his worship live in Atheisme or irreligion and prophanesse yet they flourish and have all things in abundance as heart could desire for if he did how would he not remedy this and rectifie this confusion Such quarrelling as this is but the old sophystry of Satan and the old corruption of man which hath beene a thousand times confuted in every age and place since it was first invented which might have stopped the mouth of all iniquity in this case were not Satan wonderfull malicious and the nature of man marveylous weake not able to looke to things past or forsee things to come To teach us to take heed oif any such corruption as this is Vse 2 to deny or question about the providence of God when we looke abroad and consider things and finde things thus disposed of which seemes so contrary to the course of the world and to stay us we must consider two things The first is that howsoever other arguments and reasons of Gods divine providence and mercy towards all and particular men is to be seene and is manifest of all both in their lives past and present in all places yet are not the examples of his judgement alwaies to be seene but to be expected in their due time such as are reserved for time to come so that though a man may judge by the time past and present and finde nothing nor to part of mans life without apparent proofes of the power wisedome and mercy of God because he still makes his sun to shine and his raine to fall on good and bad yet that part of providence which is in judgements is to be expected in a fit time but it is the future and time to come And that he will manifest unto every one that he certainely doth governe This advice is given Psa 37.1.2.9.10.35.36 And that Job 27. from 7. to 14. and vers 30. Therefore must we with David goe into Gods Sanctuary and consider not the beginnings nor the present state but the ends of these men which will manifestly prove his providence Gods dealing with them and his owne like to Princes with their Hawke and Partridge oir their states being like the Partridge and the other as the Hawke The second is the time present that this divers dealing of God with them argues his providence because it is the way to salvation for the one and to destruction for the other As it argues the skill of the Physitian and his wisedome having to deale with two patients one desperately sicke and he cares not for his health the other so sick as he may be recovered he useth divers dyets and manner of usage So God deales with his THE THIRD CHAPTER OF THE PROPHET MALACHY 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 2 But who may abide the day of his comming and who shall endure when he appeareth for he is like purging fire and like fullers sope 3 And he shall sit down to trie and fine the silver he shall even fine the sons of Levi and purifie them as gold and silver that they may bring offerings unto the Lord in-righteousnes 4 Then shall the offerings of Juda and Jerusalem be acceptable unto the Lord as in old time and in the yeers afore 5 And I will come neer to you to judgement and I will be a swift witnesse against the soothsayers and against the adulterers and against false swearers and against those that wrongfully keep backe the hirelings wages and vex the widow and the fatherlesse and oppresse the stranger and feare not me saith the Lord of hosts 6 For I am the Lord I change not and ye sons of Jaacob are not confirmed 7 From the daies of your fathers yee are gone away from mine ordinances and have not kept them returne unto me and I will returne unto you saith the Lord of hosts but ye said wherein shall we returne 8 Will a man spoyle his gods yet have ye spoyled me but ye say Wherein have we spoyled thee In tithes and offerings 9 Ye are cursed with a curse for ye have spoyled me even this whole nation 10 Bring ye all the tithes into the storehouse that there may be meat in mine house and proove me now herewith saith the Lord of hosts if I will not open the windows of heaven unto you and powre you out a blessing without measure 11 And I will rebuke the devourer for your sakes and he shall not destroy the fruit of your ground neither shall your vine be barten in the field saith the Lord of hosts 12 And all nations shall call you blessed for ye shall be a pleasant land saith the Lord of hosts 13 Your words have been stout against me saith the Lord yet ye say What have 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 seared 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 I. Behold J 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
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 Sault 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 It is the duty of every one fearing God Doctrine 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 and reade it that we may heare So Baruch read it in their audience Now when they had heard all the words they were affraid both one and other and said unto Baruch we will certifie the King of all these words Because they are Gods such as have received this honour to be called his and to be his therefore reason as sonnes Reason 1 they should not onely themselves but by all other meanes seeke it in others and draw others to it Because they are members one of another Ephes 4.25 Reason 2 therefore as members they ought to strengthen uphold and keepe up one another that as they naturally in the health and good temperature of the body so these spiritually in the good state of the soule To convince their error who thinke it onely a duty appertaining to the Minister to exhort and stirre up others Vse 1 and to strengthen and confirme them Truth it is that it is specially and principally his duty as being Christs Lievetenant upon the earth who doth by them performe that Isaiah 61.1 Namely preach and binde up the broken hearted but yet it appertaines to every one so is it manifestly proved If any say he is not appointed to be his brothers keeper it is but the voice of Caine of a wicked and gracelesse man To condemne their practice who either out of this error of their minde or out of the corruption of their heart Vse 2 altogether neglect this duty to say nothing of those who labour to weaken the strong to coole the zealous
larger and the noblest kind of interpreting and Homilies sermons to the multitude in which kinde they were wont to undertake whole bookes as appeares by S. Chrysost Aug. and others But afterwards as the skill in Hebrew began by degrees after the Apostles time to be well nigh quite lost so when the Greeke sun did also set at length it came to passe that the Bible was scarce at all used Till about An. 800. it was read over in greatèr Churches once every yeer about which time Paul Warnenfrid usually called Paul the Deacon at the Command of Charlemain did inartificially divide out Epistles and Gospels and writ Postils on them which soone came to be only in use and all other parts of Scripture in a manner neglected After his time some wrote Commentaries but rarely as Aponius on the Canticles Claudius Sesellius on St. Luke Angelomus the Monk on the Kings and Canticles VValafridus Strabus Collector of the Ordinary glosse and Haimo on S. Pauls Epistles all of them much about Paul's time But afterwards much more rarely Paschasius Rabertus Abbot of Corbey wrote upon the Lamentations and Remigius Monke and afterwards Bishop of Auxerre on the Psalmes Canticles and Mathew about An. 880. Ambros Ansbertus a French Monke on the Canticles anno 890. Bruno Archbishop of Colein on the Pentateuch an 937. After him we finde none till Paul of Jenoa wrote on the Psalmes and Jeremy which was anno 1054. onely Bale mentions one Serlo a Monk of Dover a Commentator about anno 956. And till 1100. or thereabouts wee finde some as Oecumenius and the two Anselms of Luca and Canterbury and Stephanus Anglicus Rupert Bernard and Philip an Abbot in Heinalt a familiar friend of S. Bernards But when once Schoole Divinity got the Kingdome all studied that and laid the Scripture by Peter Comestor indeed had the Scripture by heart but his brother Lombard brought Aristotle into more request then St. Paul as the Sorbonne at Paris complained Then it was that preaching on the Scripture had gone altogether out of use had not Dominicke a Spaniard the founder of the Order of Preaching Friars about an 1200. commanded his disciples to reade the Scripture and carry nothing but the Bible with them when they went to Preach And yet by these pretended friends of the Scripture was the Scripture likewise trampled upon who preferred Dominick before St. Paul according to that Picture of them both in one table John Wolf lect memor Tom. 1. Cent. 13. ad an 1205. which John Wolfius tels us was not much after that time to be seen in Venice under St. Pauls was writ By him you may goe to Christ and under Dominicks Picture By him you may goe to Christ more easily And so things stood till these latter times when about the time of the Reformation the Bible was a booke scarcely so much as known when Melancthon reports he heard some preach upon texts taken out of Aristotles Ethicks and Andreas Carolostadius was eight yeeres Doctor when he began to read the Scripture and yet at the taking of his degree had been pronounced Sufficientissimus But that which I shall content my selfe with as an instance for all is that which is reported of Albert Archbishop of Ments who being at the Dyet at Ausbourg an 1530. and finding a Bible on the table and reading some leaves where by chance hee opened it said Truly I know not what booke this is but this I see that it makes all against us But when the knowledge of the tongues began to flourish then the study of Scripture revived for till a little before the Reformation there were few or none that cared for or indevoured any skill in the Greek much lesse in the Hebrew yea most were then of John Dullards minde who was Schoole-master to Ludovicus Vives and was wont to say unto him The better Grammarian thou provest Ludov. Viv. de caus Corrup l. 1. thou wilt bee the worse Philosopher and Divine we know what opposition Erasmus met withall in this cause and Arias Montanus for his paines in the Biblia Regia was accused of heresie before the Pope it seemes by his preface before the Bible they were Jesuits that so accused him so that hee was faine to write an Apology for himselfe Hist Conc. Trid. which he did in the Spanish tongue which is in Oxford Library Yet at length the Jesuits themselves and others of the Church of Rome were drawne to have a better opinion of this kind of learning and the learned party grew so strong that it came at least to a Consultation in the Councell of Trent about the examining of the vulgar Latine translation of the Bible by the Originals Friar Aloisius of Catanea took the confidence to give an high commendation to Cardinall Cajetan as the prime Divine of that and many ages who was wont to say That to understand the Latin text was not to understand Gods infallible word but the translators and therefore having himselfe no knowledge in the Originals hee imployed men to render the Scripture word for word unto him and so spent all his latter dayes which were eleven yeeres after his going Legate into Germany Vpon this relation Aloisius propounded the examination But there were too many to oppose so good a proposition They said it would be ten yeeres in doing that if they did it they should open a gap to the Lutherans and overthrow many Doctrines of the Roman Church which were grounded on the Latine translation Amama hath collected those particular errors in his Cens Vulg. Edit c. 1. pro leg and that if they should doe it the Inquisitors would not be able to proceed against the Lutherans who would bee alwaies readie to say It is not so in the Originall These were honest men and spoke plainely by whom we come to know what it was that hindred the worke Others were more fine and they said That it was to bee beleeved that the Latine Church was not lesse beloved of God then the Hebrew or Greeke Church who had an Authenticque Text and sure the Holy Ghost dictated the Latine Translation or if the Translator had not a propheticall spirit yet one very neere it But Isidorus Clarus a Brescian a Benedictine Abbot went against this unreasonable opinion and said much against it which the reader may finde in the judicious History of the Councell However the streame went to the approbation of the vulgar only the Cardinall Santa croce that he might comply fairely with those that voted for a correction told them that there were no errors of faith in it and yet yeelded that six might be deputed to frame a corrected Copie to print by But what correction was meant appeares by the preface before the Edition of Clement the eighth that it should be purged from the Errata of the Transcribers And they were long about this the preface tels us that Pius the IV. and V. laboured in it and selected Cardinals but
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 St. Hierome had been much delighted this way Hier. in prolog ad Obad. 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 Commentary 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 Stook 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 THE Israelites
nothing so currantly with God neither when we looke for so much from God Man will not give God so much give him our selves and that we have received one will give him his heart another his body not his heart another will part both with him as if he created not both as one as if his title be not as great to one as to another or to the whole as to part He is the Father of our spirits and the Father of our bodies or if thou wilt give one and not the other thou condemnest thy selfe by the one for with-holding the other for his right is in this respect to both and must have both and be honoured in the whole But why pay they as much because they would receive more and have not yet enough So in this no man is perfect though he have received much And why hath not God made him perfect Verily it was as one said not because he was covetous and niggard but because he was loving and bountifull knowing that it was good for him to be such an one not that he should be poore but humble not as alwayes needy but as alwayes looking up to him and remembring to honour him with that he hath given him that he may receive that he wants and further perfection pay then thy debt and pay it to receive more that thou mayest be perfect and thinke he speakes to every one If I be thy Father honour me remember me thy Creator in the dayes of thy youth and thy age even as one saith so often as thou breathest so often thou oughtest to remember God And seeing thy being is ever in one so thy thankfulnesse should be ever both for thy ever being And as Chrysostome thou wilt say Lord keepe me as the Apple of thine Eye he will answer thee againe Keepe my Commandements as the Apple of thine eye so thou wilt come to God and say Lord keepe me for thou hast made me I am thine and the workes of thy hands God will answer thee then Keepe the words of my mouth and so honour me for thou art the workes of my hands The election of God Doctr. by which he hath freely chosen men to be his sonnes and to be heires of eternall life binds them to obedience service and honouring of him so the Lord reasoneth here if I be a father if I have adopted and chosen you for sonnes where is my honour He challengeth but that he hath title To this purpose is that Ephe. 1.4 1 Pet. 1.17 Math. 5.16 Because his choise and adoption is so free Reas for it is without any merits of deserts of man of his owne free will and pleasure Ephe. 1.5 long before there was any merit of man for it was before he was it is ancienter then the world it is coeternall with God himselfe for as he is from all eternities so he hath loved his from all eternity then free and most franke is this choice of men to be sonnes Now benefits the more free undeserved the more they bind men to performe thankfulnesse for them So in this And this is that God would have for it Honour him Because it is so rare a benefit not all not many Reas 2 but few of many Math. 20.16 few chosen Benefits that are rare are pretious rara chara and so deserve and exact more when as then God amongst so many Nations of barbarous men and in such a multitude of condemned men hath called a man to so happy a condition that he should be in the number of those who are chosen his sons and to inherit eternall life the benefit being so much the greater as the number is smaller must needs binde to this duty This may serve to stop the mouth of desperate wretches Vse 1 that make the doctrine of Gods decree an occasion of carelesnesse and from it take liberty to dishonour God that reason if they be elected they are sure to be saved whether they live well or ill and so è contra whence they give all liberty to themselves and live licentiously and dishonour God of these I would demand whether they thinke the former testimonies and this particular preface was written by the spirit of Christ If they say no they shew themselves in the state of reprobation what soever God hath decreed of them If they say it is then let them compare the spirit they speake with and this spirit by which these are written and see themselves not to be led with the spirit of Christ which can not so contradict it selfe It requireth duty and reverence service and honour because thou art his thou wilt give none because if perhaps thou beest thou needest not if not it is bootlesse and doubtfull in this thou determinest not to honour God but to dishonour him Tell me this thou thou art a father and disposest of all thy goods in secret before ever thy sonne knows how or hath enquired and used means to know how if he should set light by thee and carry himself undutifully towards thee as if he would give thee an occasion to give all away from him if thou hast not done it already wouldest thou not thinke it a marvellous preposterous and impious course and yet this is that which thou wilt doe with God like a desperate miscreant not knowing whether God hath purposed thee salvation and heaven which he had disposed and made his will of in secret yea not taking so much paines to search and enquire by the booke of God and the notes in it whether thou be in the number but yer ever thou seeke after it to know whether thou be in his booke so wilfully behavest thy selfe as if thou meantst to make him alter his will if it were possible if he were purposed to deale well with thee before But know thou if he were purposed to disinherit thee yet thou oughtest to honor him because he is the father And this without all consideration of Heaven and Hell much more if he have elected thee and thou be his sonne this way too oughtst thou to honour him And know that if thou beest his no such thought can possesse thy heart long lesse allow thy mouth to speake it boastingly in a secure and carelesse course of life what may come from a man of a troubled minde and in a temptation that is not to this purpose but the other can never bee Nay know that God disposeth all things sweetly and orderly to bring a man to this end if he have once chosen him As a father that aymes at some state of life for his sonne as to make him a Lawyer or a Divine he traines him up so and brings him up in learning and studies and directions This should admonish every one who by a divine search findeth himselfe the son of God by adoption or election Vse 2 or thinks himselfe is one to remember what he is and what it requires of him even to honour God as a father The former bindes
will certainely as he heareth every oath so judge them for it and lay heavy plagues upon them Me thinkes this should be like the Ship-masters voyce Jonah 1.6 What meanest thou O swearer call upon God that thou perish not And so to be carefull to avoid them themselves to reforme them in theirs not swearing for gaine lesse for pleasure or vanity not for curtesie as in sitting down and taking places not in passion and such like but remembring the law thinking of the judgement not forgetting the Judge and so not alleadging excuses Jam. 5.12 But before all things my brethren sweare not neither by heaven nor by earth nor by any other oath but let your yea be yea and your nay nay least ye fall into condemnation And against those who wrong fully keep back the hirelings wages The fourth particular is oppression and the particulars of this are severall this the first that when a man hath hired and used another and had his labour and sweat whether he were hired by day weeke or yeare whether by day or by whole if they retaine their wages from them unjustly deny it them directly or under some colour or diminish it or defer it which is an injury unto them he will judge them The Lord he will judge and condemne and destroy all such as keepe backe their hirelings wages Doctrine which for his living worketh with him either by day moneth or yeare and such are here threatned Like to this that Jer. 22.13 We unto him that buildeth his house by unrighteousnesse and his chambers without equity he useth his neighbour without wages and giveth him not for his worke Jam. 5.4 Behold the hire of the labourers which have reaped your fields which is of you kept backe by fraud crieth and the cries of them that have reaped are entered into the eares of the Lord of Hoasts Because they transgresse the law of justice Reason 1 which requires they should give to every man his owne and not withhold the right from the owner of it but they having had their labour their wages is then the others right and due so that to withhold it is injustice but all unjust men he will judge and destroy Because they are cruell and unmercifull Reason 2 for a mercifull man will not defraud his beast but gives him his due when he laboureth for him regarding that Deut. 25.4 Thou shalt not muzell the Oxe that treadeth out the Corne. God speakes not for oxen but for men and if mercy be not shewed here then Jam. 2.13 There shall be judgement mercilesse to him that sheweth no mercy and mercy rejoyceth against judgement Then are there many in this City many I fear nay Vse 1 it is without feare hearers of the word whom the Lord will judge because they keep backe the hire of the labourer and are the labourers pursebearers and cofferers whether they will or no verily Christ shall judge them for it will they nill they To teach those who have servants or use hirelings Vse 2 to take the Apostles rule Collo 4.1 Do not detaine and defraud them of their wages it is equall it is right you should give it them know you else you have a Master in Heaven give it them chearefully fully readily not fraudulently else this Master shall be your Judge and he is the witnesse of all your fraud if you have done it do it no more and for that is done make them restitution search your bookes and see wherein you have defrauded them Deut. 24.14.15 Thou shalt not oppresse an hired servant that is needy and poore neither of thy brethren nor of the stranger that is in the land within thy gates thou shalt give him his hire for his day neither shall the sunne go downe upon it for he is poore and therewith sustaineth his life lest he crie against thee unto the Lord and it be sin unto thee And vex the widowes The second particular of the fourth kind of sinners whom the Lord will judge namely such as vex injure and oppresse widowes howsoever this with those which follow are usually joyned together in the Scripture yet because he that doth any one of these though he do them not all shall be judged of Christ I will speake of them briefely and severally The Lord he will come neer to judgement to punishment Doctrine and destruction against all those who vex oppresse and injure the widowes So is it here And that Exod. 22.22.23.24 Ye shall not trouble any widow nor fatherlesse child If thou vex or trouble such and so he call and crie unto me I will surely heare his cry Then shall my wrath be kindled and I will kill you with the sword and your wives shall be widowes and your children fatherlesse Deuter. 27.19 Cursed be he that hindereth the right of the stranger the fatherlesse and the widow and all the people shall say so be it Jer. 22.3.5 Matth. 23.14 We be unto you Scribes and Pharises hypocrites for ye devoure widowes houses even under a colour of long prayers wherefore ye shall receive the greater damnation The sinne is made the greater because it is coloured and the punishment threatned to be heavier but a wo is denounced against them because of the simple sin Because they are guilty Reason 1 not onely of injustice but cruelty of cruell injustice for to injure and vex any is injustice but to vex widowes and such as are weake and helplesse is cruelty and then Iam. 2.13 There shall be judgement mercilesse to him that sheweth no mercy and mercy rejoyceth against judgement Because God he professeth himselfe Reason 2 the helper of the helplesse and the patron of such as are without succour and friends therefore as he must right their wrongs so must he relieve them oppressed and revenge their oppressions This may admonish those Vse 1 who are in authority and place of justice This will make them like unto the Lord to defend the widowes cause when it comes before them or what power soever they have in their hands as Isaial 1.17 Plead for the widow whether she be rich or poore for if rich it is but justice but if poore it is both justice and mercy That many will do and it is lesse thanke worthy because they are able to recompence them by some gratefullnesse and other meanes In whom there is a shew of justice but no justice indeed and in truth but a desire of gaine The other is the harder and as just so mercifull and hath the promise of good from God as in the generall Luke 14.14 And thou shalt be blessed because they cannot recompence thee for thou shalt be recompenced at the resurrection of the just Those shall be recompenced of men these of God This they ought then to doe chearefully and not as the unrighteous Judge unwillingly but as Iob 31.16 who would not suffer the eies of the widow to faile Then may all those who are vexers oppressors Vse 2 and injurers of
think they have Scripture for it for so that place in Iob 29.18 which in the Vulg. is I shall dye in my nest and multiply my dayes as a Palme and in our Translation I shall multiply my dayes as the Sand they turne thus I shall die in my nest and multiply my dayes as a Phoenix But Corn. à Lapide doth not beleeve so but takes the story for a fable and I think he had good reason to doe so yet of the aenigmaticall use of it see him ad hunc locum and in his Proeme to the minor Prophets pag. 23 and 44. How Asterius applies this place see Dan. Heinsius Exercit. lib. 1. cap. 5. and his censure And yee shall goe forth and grow up as calves of the stall Such as understand this prophecie of Christs second comming only give this sense Yee shall goe out of the prison of this life into the other so S. Hierom Remig. Vatabl. or out of the grave as calves loosed from the stall where they are tyed so Tertul. lib. de resurr cap. 31. where hee quotes this place And they make this growing up or skipping of fat calves to signifie the Sanity and vigour of the godly at and after the Resurrection their Agility and great joy together with the heavenly Quires and their strange and sudden leap as it were from mortalitie I encline rather to that of our Commentary that it signifies the encrease of grace and the Spirit from Christ upon the godly or Their libertie and encreasing in the joy of the Spirit or Their spirituall joy here and perfected in heaven Grow up as calves of the stall Vulg. Shall leap The Lxx. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 skip and bee wanton Chald. Yee shall thrive or grow fat and so the Tigurine Pagn Yee shall be multiplied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Anomaly 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 Ghalde 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. I. Vse 4 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 Invenal 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 omnibus requiem quaesivi nusquam inveni nisi in angelo cum libello In een hoexken met een boexken 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 preferring the handmaids which yet are beautiful and they blind that doe not confesse so before the Mistresse hath been much complained of by many pious and learned men Who can be large or full enough in the praise of the Booke of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The soules food as Saint Athanasius calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Invariable rule of truth as Saint Iraeneus The Aphorismes of Christ The library of the Holy Ghost The circle of all divine arts The Divine Pandects The wisdome of the Crosse The cubit of the Sanctuary The touchstone of errour But I will take my selfe off lest it be said to me Who ever dispraised Hercules Only let me insert another instance for other kind of people for lay people for women Not the example of any of those glorious women found and mentioned in S. Hieroms Epistles famous and renowned for their piety this way but a moderne example of Maudlin the wife of D. Pareus of whom writing to Iohn Newerus Pastor of Saint Peters Church in Heidleburg to preach her funerall Sermon hee reports that after shee was married and more than forty yeares of age out of love to the holy Scriptures shee learnt to reade and tooke such delight in it and specially in the Psalmes that she got them almost all by heart So much for this point the necessity of which some think the Spirit of God would teach us by the great Zain in the word Zicru Recordamini in the Text in many Bibles See Iohn Buxtorf in Comment Masor cap. 14. 2. Hee takes occasion to prepare their expectation by prophecying againe of his forerunner the Baptist vers 5.6 we have 1. His comming vers 5. 2. His work or office vers 6. I. His comming vers 5. Behold I will send you Eliah the Prophet before the comming of the great and dreadfull day of the Lord. The interpretation of this place hath very much divided the Expositors Saint Hierom took it once for all the Prophets that should come but hee goes almost alone A farre greater party understand it of Eliah the Thisbite For so the Lxx. reade the very Text The Vatican and ordinary copies of the Lxx but not that which is in the King of Spaines Bible and so also the Arab. which usually followes the Lxx and some of the Fathers but not all whom Bellarmine alleageth for Origen Lactunt Hilary Hierom who are produced by him are examined by Dan. Chamier Panstrat Tom. 2. lib. 17. cap. 5. sect 17.18 and found to bring him no proofes Saint Chrys Theod. Saint Aug. and haply others of the Ancients being misled by the corrupt reading of the Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I send unto you Eliah the Thisbit But this is not in the Hebr. Text which the learned Popish Expositors know and yet they follow that of the Lxx for another purpose than the Ancients were aware of as it is sufficiently knowne to Divines in the Question of Antichrist Benedict Pererius De Antichristo Disput 10. against Ioh. Annius makes it one of his demonstrations that Mahomet is not Antichrist and so doth Bellarmine that the Bishop of Rome is not because Enoch and Eliah are not yet come and are to come in his time Doctor Sharp a learned man of ours De Antichrist part 1. cap. 31. doth hereupon take occasion to compare Bellarmine to a frantick woman whom he saith he knew that pretended great acquaintance with the Angell Gabriel and tells us That surely Elias was the carrier Mee thinks too lightly I reade nothing with pleasure that puts off a learned adversary with a scoffe but not without offence him who through his weaknesse doth magnifie all Bellarmines Arguments as surely the Suffolk Author of the Five Discourses Ann. 1635. did who in his Treatise of Antichrist useth no other I will not take this Text as a sufficient occasion to enter into the Question who That Antichrist should be Let the characters used by Saint Iohn and Saint Paul be impartially applyed and without ends and I suppose there will bee lesse controversie especially that of Saint Paul 2 Thess 2. For light unto which I referre the Reader unto Quirinus Reuterus his Supply to Zanchy who here through age and dimnesse of sight broke off which Reuterus undertooke at the request of Zanchy's Executors and said much to this point and with much approbation But to passe by the question it selfe whether the Pope be Antichrist which the interpretation of this place however it bee doth not conclude The Cardinals arguments that the Thisbite is prophecied of are not unanswerable Object 1. This day before which this Eliah is to come is the great and dreadfull day of the Lord. Therefore the day of the second comming of Christ for his first comming was an acceptable time and a day of salvation Answ 1. The Hebr may be rendred Before the day of the great and dreadfull Lord come And so the Chald. reades it 2. But granting it as wee reade it yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not properly Terribile but Timendum to bee feared or dreaded Now feare is either from Terror or from Reverence so it is