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
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
borrower or not he will have security for his principall and gaine and an absolute covenant and makes no provision for the borrowers indemnity for he will have it lose he or gaine he all is one to him And so it falleth sometimes out against charity but if not it is ever against charity in them Calvin who is much pretended for the defence of this and indeed upon Ezek. 18. saith that a man may in some cases take usury and cannot precisely be condemned for it yet in the same place he saith apertly we must alwaies hold it to be a thing scarcely possible that he which taketh usury should not wrong his brother And therefore it were to be wished that the very name of usury were buryed and utterly blotted out of the memory of men but howsoever it may be profitable and as they thinke so agreeable to charity yet it is unjust in it selfe against the law of justice then the rule holds Rom. 3.8 To teach men when they have done any thing Vse 3 or when they are about to doe any thing to examine it whether it be lawfull or good not by the event and fruit which may follow of it or hath but by the law of God how agreeable it is to it and how profitable it is or may be nor how it is fallen out for Gods glory but how lawfull and warrantable by the word for a man may profit another and gloryfie God by that for which he may be condemned As in Iudas and the Jewes If then a man hath done any thing and it is fallen out to the profit of man and to the glory of God it is never a whit better for him unlesse he finde the thing he hath done to be agreeable to the word of God for if he have done evill and good come of it it is no thanke to him but to the providence of God who so disposed it So if a man be about to doe any thing if not agreeable or repugnant to the word he must not think it good lawfull for to be done because he sees it may profit man or honour God as if he had need of his lyes and unlawfull actions neither if he be to doe that which is agreeable he must not thinke he must abstaine and not doe it onely because he doubts of the consequent of it but that is lawfull and which he must doe by his place that he ought to doe and leave the other to God for not the effects make a thing good but the ground of it not the fruit makes a tree good but the roots of it A man may spoyle a good action agreeable to the word by his corrupt end affection or defect of faith but he can never make it good by them nor any thing else if it be not with that agreeable VERS XI Iudah hath transgressed and an abomination is committed in Israel and in Ierusalem for Iudah hath defiled the holinesse of the Lord which he loved and bath married the daughter of a strange God IVdah hath transgressed In the former verse he hath generally reproved them for transgressing one against another here he sets downe one particular their refusing of their owne kindred and marrying of strangers whereby they were both injurious to their brethren and transgressers against God The sinne is that they have married with the daughters of Idolaters the heynousnesse of which sinne is amplified from the persons as that it is Judah which hath done this evill whom he had chosen before all the world and specially reserved to himselfe in the defection of the ten Tribes they whose name is Faithfull is become unfaithfull from whom no such thing was expected that they should doe so yet they had transgressed From the subject In Israel among that people whom the Lord hath enriched and endowed with so many blessings and benefites In Jerusalem in the place which he chose to place his Sanctuary which was the Kings seat and mother Citie whence whatsoever comes whether pietie and honesty or the contagions of vice and iniquity may and will easily spread themselves abroad For the thing it is called an abomination that is such an evill as the LOrd abhorreth Abomination generally is taken for any thing that is done against law and right against some ancient decree or the custome of lawes and manners As generally Gen. 46.34 Hence in Scripture is this word Abomination used so much when it speaketh of mixing of seed when caution is had left any thing be done but that which is right and lawfull It is amplified further because they have polluted Gods Holinesse By holinesse is here meant that holinesse which was in this people because they were dedicated to God and the inheritance of the Lord and his owne proper people gotten and purchased to himselfe which holinesse they had violated in that they had mixed themselves with strange women Thus Hierom expounds these words and it is most like to be the meaning for so is it taken Psal 114.2 Iudah was his Sanctuary or holy place That land was dedicated to God and possessed of God and by that is made holy and there he exerciseth his power by directing and governing them as his owne people and those who are dedicated to him There are some who understand by it the bond of marriage ordained and sanctified of God in Paradice But the words following argue the first exposition more like to be the meaning Which he loved That is which the Lord loved which is spoken of this people and land And hath married the daughter of a strange God In the originall it is Hath the daughter but the meaning is Hath married the daughter that is such as professe and worship a strange God not that they were Gods or thus acknowledged by him and the Word but it is an usuall thing in rhe Scripture to call things not as they are or as the Scripture judgeth of them but after the affection of those of whom he speaks as 2 Cor. 4.4 Phil. 3.19 So these were not true Gods nor no Gods indeed but so accounted of And this name is communicated to them Origen hom 14. in Numeros hath this rule That wheresoever the name Iehovah is there is meant the true God the creator of the world but the other names of God are attributed both to the true God and to false Gods Iudah hath transgressed an abomination is committed Thus the Prophet speaketh not for the particular onely but the generall that transgressions even all are an abomination to the Lord those things he abhorreth And so that is the point Transgression and sinne Doctrine all and every one is an abomination to the Lord that which his soule loathes hates and abhorres Hence he speaketh so often of sinne and gives it this name of abomination as in very many places in the bookes of Moses as Levit 18.26.27.28 Deut. 20.18 Hence he speaketh of particular sinnes as Prov. 11.1 and 12.22 Rev. 2. Hence he is said
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
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
the businesse was through the occasions of the Roman Sea intermitted more then 20 yeeres from the dissolving of the Councell till Sixtus the V. performed it Lucas Burgensis in a particular tract hath collected all the Corrections made in that Edition That of Sixtus was two or three yeeres after purged by Clement the VIII and yet Brugensis hath found a Catalogue of Errata still and brings in Bellarmine confessing as much and yet the worke from the first to the last was not lesse then of 46. yeeres and boasted of with high and Papall language Sixtus his Bull is now left out of the Bibles and so is Clements Breve Apostolicum out of most Antib Bibl. p. 162. which yet the reader shall finde carefully preserved and to good use by Amama in his Antibarbarus Biblicus Wee for our part count no Translation authenticall and esteem it a tyrannie both in the Popish and Lutheran Churches that no man without circumlocutions and insinuations and apologies may shew the very least dissent But the strife about the Translation equals not that which hath been about the Sence The Acts that have beene used by the Romanists for the settling and establishing The Right of Interpretation upon the Bishop of Rome have been well known wherby they have laboured to make him the Oracle to the world as the Turkish Mufti is by the relation of Busbequius in those parts Busbeq epist 3. finding it to be the most expedite way to gaine the opinion of the publique and authorised interpreter But we have little reason to yeeld over the Title to him knowing how readie he and his servants are to make advantage of every thing that hath any likelihood to advance them yea how they wrest and abuse Scriptures to the maintenance of everie cause of theirs especiallie the intolerable pride and usurpations of the Pope Arch B. of Cant. in his 2 enlarged Edition of his most learned relation of the Confe sect 26. nu 12. p. 209. An instance of this wee have in that notable observation which my Lord of Canterbury his Grace hath made upon the Frontispice of John de Puente his booke of The Agreement of the two Catholike Monarchies where the Text Genes 1.16 is applyed as Innocentius had done long before and the words Luminare Majus The greater light are over the Portraiture of Rome An observation out of a Picture whereby his Grace hath done the same service for the discovery of the Romish Arts which that other noble protestant my Lord Duplessis Myster Iniqui in presat did out of another picture or Frontispice printed before two bookes one at Bononia An. 1608. the other at Naples An. 1609. wherein Pope Paul the V. is lively pictured in a Table with this Inscription TO PAUL THE FIFTH VICE-GOD THE MOST INVINCIBLE MONARCH OF THE CHRISTIAN COMMON WEALTH AND THE MOST STOUT MAINTAINER OF THE PONTIFICIAN OMNIPOTENCIE This Table hangs within a triumphall Arch on either side hung with Crowns Diadems and Scepters after the severall fashions and wearings of the Kings of the whole world At the foot of the Arch sit on the one hand Europe and Africa with these words of the Prophet Kings shall be thy nursing fathers and Queens thy nursing mothers on the other hand Asia and America with the following words With their face towards the earth they shall licke up the dust of thy feet Esai 49.23 Above there are winged Schroles in one upon the right hand over some ruines of buildings is that text in Jer. 27.8 but somewhat altered The Nation and Kingdome which will not serve him that Nation will I punish saith the Lord with the Sword and with Famine and with pestilence In the other on the left hand that place Dan. 7.14 applyed with more blasphemy There was given him dominion and a Kingdome and all people shall serve him his dominion is an everlasting dominion which shall not passe away and his Kingdome that which shall not be destroyed Others also of them have beene as bold with the holy Text. The Bishop of Bitonto in his Sermon at the opening of the Councell at Trent Hist Conc. Trid. l. 2. ad m. 15.45 advising men to obey the Councell said Else it will be said the Popes light is come into the world and men loved darknesse rather then light So applying the Text Joh. 3.18 But the judicious writer of the History notes it That many were offended with that speech It will alwaies prove an intangled title to the Pope Who then must be the Judge Erasmus is faine to leave his Butcher and Fishmonger wrangling in this point Eaas Colleq 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when they have said all yet unresolved There are many that would cast it upon the Fathers and that we must stand to what they say But that were to make them not expounders but lawgivers Wee regard them highly but yeeld them not the Royalty of a Mint as Mornay speakes besides we neither finde all difficulties explicated by them D. Fr. White Orth. Faith ch 4. parag 1. nor in what they doe explicate an agreement In the very Councell of Trent another saying of Cardinall Cajetans That a new sence of Scripture is not to be rejected though it be against the old Doctors seeing power is left now also to interpret was by some much commended who thought it a tyranny to forbid the faithfull the use of their owne proper ingenie others indeed opposed it accounting License worse then Tyranny among others Richard of Mans a Franciscan friar went so farre as to say The Doctrine of faith is now so cleared that we ought to learne it no more out of the Scriptures which heretofore were read in the Church for instruction but now only are read to pray by not to study There were not many that adhered to him the better part elivered themselves as Dominicus à Soto did That it was fit to keepe every wit within limits for matters of faith and manners but else to leave them to their liberty for the sense Others of them yet more plainely That it was not fit to restraine the understanding of the Scriptures to the fathers only whose expositions were most part Allegoricall seldome ltierall and those fitted to their owne time And many men have profitably used their liberty especially such as have sought out the literall sence The Allegory Luth. in Gen. 30. Luther cals it a beauteous whore that inticeth idle men who thinke themselves in Paradise and Gods bosome when they fall upon such speculations Such was their interpretation who by the cleane beasts in the Arke understood Virgins and by the uncleane Married Persons See Bp. Morton Appl. pn 2. l. 5. Ch. 15. And theirs upon Psal 74.13 Thou brakest the heads of the Dragons in the waters that is Devils are expelled by holy water sprinkled by the Priests Luke 5.4 Duc in altum that is Peter goe thou to Rome the head and 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 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
The Table of the Lord is polluted and the fruit thereof even his meate is not to be regarded 13 Ye said also Behold it is a wearinesse and ye have snuffed at it saith the Lord of Hostes and ye offered that which was torne and the lame and the sick thus ye offered an offering should I accept this at your hand saith the Lord 14 But cursed be the deceiver which hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing for I am agreat King saith the Lord of Hostes and my Name is terrible among the Heathen The parts of this Chapter are two 1. A Preface or Inscription 2. The Oracle or Prophecy 1. The Preface in the first verse generall to the whole 2. The Prophecy in the rest 1. An expostulation with the people and Priest for their ingratitude and corrupting of his worship from verse 2. to the 9. 2. A Commination of judgment deserved by it or a Commination of divers judgments from vers 9. to the end In the Preface or Inscription we conceive two things The substance and circumstance of it 1. The substance being the subject or matter of the whole is in that it is called a Burden 2. The Circumstance of the person which is three-fold 1. From whom as the Efficient 2. To whom as the Object 3. By whom as the Instrument VERSE I. The burden of the Word of the Lord to Israel by the ministery of Malachy THE Burden Here is the matter or subject of this Booke or Prophecy He calleth it a burden usuall with Prophets in their writings all almost in some place or other But Nahum Habakkuk and Malachy thus begin their prophecies It signifies as Hierome a woefull and sorrowfull prophecy full of threats and judgments called therefore a Burden because it presseth those against whom it is spoken the hearts and spirits of them as a burden the body and suffers them not to lift up their heads and themselves as in former times Some thinke it signifies not onely this but also the Commandement of the Lord by which the Prophet was burdened as from the Lord that he should declare it in so many words unto Israel which they thinke follows thence because it is to Israel not against but I feare this is somewhat nice for it was so to them as it was against them for their sinnes and that which is against is as much as a burden to the Prophet but this must be understood Tropicè here being a Synecdoche for the whole Prophecy is not a burden or threatning of punishment but part onely of it and so the whole is denominated of the part The punishment of sinne Doctrine the affliction God inflicts upon men for their sinnes and transgressions is a burden not a light one not such as are the feathers of a bird onus sine onere but as a talent of Lead spoken of Zach. 5.7 heavy and grievous so is it here and in many places of the Prophets as Nah. 1.1 Hab. 1.1 Jerem. 23.33 fine he shewes what is the burden I will cast you off and send you into Babel captives vers 36. that is whosoever shall say The burden he shall for that word beare his burden that is be punished of the Lord it is proved further by Matth. 7.9 Galat. 6.8 Hence is the complaint of David Psal 32.4 Thy hand was heavy upon me Because sinne the deserving and procuring cause Reas 1 is a very grievous burden Psal 38.4 Matth. 27.38 that is to living men and such as have the use of their sences not to dead and benummed men then the punishment is grievous Because the wrath and displeasure of God Reas 2 which is the efficient cause of it is very heavy and grievous The displeasure of a Prince is heavy the Kings wrath is as the roaring of a Lion Prov. 19.12 Now hence are afflictions heavy and burdensome Because none can give ease in it or deliver from it Reas 3 save God onely Hos 1.6 1 Sam. 2.25 2 King 6.26 27. The wound that is had by the biting of a Scorpion is grievous when nothing can cure it but the ashes of that Scorpion much more this This may teach us what to judge of those men who are in some affliction under a judgment and yet finde no burden Vse 1 but goe as light under them as a bird doth under her feathers and sometimes make advantage of them as beggers doe make gaine of their sores they are senselesse they are benummed they are dead men In common sence if any have halfe an hundreth weight laid upon his hand or foot and pressing him sore and he feele it not what judgment is to be given of it but to be a mortified and a dead member so alas how many dead men are in our times and daies The burden not of the Word onely but of the rod of the Lord not threatned but executed hath beene upon our Land and Church by the fearefull Plague now well towards three yeares wee have walked in the land of the dead we have beene in the house of mourning Indeed the living hath laid it to his heart but so few have done it that the dead are more than the living not onely our wanton women and voluptuous men to whom that 1 Tim. 5.6 They are dead while they live but our worldly men our ambitious and others all dead for this they have not felt We sorrowed for fifty odde thousands that dyed in the former yeare we have as much need to sorrow for so many thousands yet living and dead amongst us they never indeed felt nor yet doe feele this burden Their irreligious carriage when it was here amongst us both at home abroad in the City and abroad their small conformity since to the Law of God little reforming of their corruptions nay their monstrous deformity in themselves wives and children perswades my heart as 't is Psal 36.1 The transgression of the wicked saith within my heart there is no feare of God before my eyes so that they had no feeling of this at all for they who truely felt it would grow somewhat better if not altogether reformed If an heathenish people who knew not God at the burden of the Word of the Lord did so humble themselves that the Lord said Jonah 8.10 He repented of the evill he said he would doe to you and did it not what shall be thought of Christian men by profession living in the Church of God if at the burden of his Word they repent not nor depart from their evill wayes but Isaiah 8.8 Though they be stricken revolt more and more it is because they are dead men and cannot feele it Oh then weepe not for me but for your selves and children as those not for the departed but for the living dead for if it be true The beginning of the remedy is the sence and acknowledgment of the malady how farre are they from cure that have not yet the feeling
stream Rev. 3.4 For them that feared the Lord. The Lord hath a booke of remembrance for them which is not barely to remember what they have done but effectually to remember it that is to reward it and so much for them importeth that it is for their benefit and profit and to recompence and reward them It is not in vaine to serve the Lord Doctrine but godlinesse is gainefull and they who feare the Lord and thinke upon his commandements to doe them they shall be blessed and have their reward in their measure in this life in the full measure in the life to come so much is affirmed directly here Jam. 1.25 Blessed in the deed Because justice requires it Reason and equity that he should not dismisse his servants empty handed specially old and who have spent their strength in his service Heb. 6.10 But of this point formerly VERS XVII 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 AND they shall be to me saith the Lord Here is the Prophets second answer from a gracious and sweet promise of God of his goodnesse and favour towards them who feare him even as an effect of his remembrance and a proofe he did not forget them And the sum of this promise is that in the time of the Gospell he would make his choice and refusall of the good and bad when it should appeare who was more excellent then others so that those who did believe should be taken into his family and should enjoy great commodities and great dignity both be his and so respected and enjoy the benefits belonging to his And they shall be to me And Here hath the force of an illation or reference to the former sentence ending that and beginning this i. To shew that I remember them I will make them mine so much the phrase in the originall signifies In that day when I shall make them my treasure my peculiar The Lord to shew how dear they should be unto him how he would defend them how he would honour and adorne them used this word which is used Ex. 19.5 translated chiefe treasure It signifies a portion of wealth got by a mans owne labour and industry which men used to love more earnestly and keep more diligently when they have it and so by this he tels them how dear and pretious they should be unto him who did receive the Gospell and truly professe him Some understand this of the last judgement only and that day which is not probable Some both of the day the Gospell and the judgement which hath great probability with it I will spare them or I will use mercy and compassion towards them I will receive them and specially love them and will shew my love in this in sparing them when they offend or as some in winking at their infirmities and corruptions and not rejecting their service for them which the similitude doth shew As a man spareth c. A similitude illustrating the promise of compassion and mercy shewing how great and how tender his compassions should be toward them when it should be as of a father to his sonne whom he loves both as his sonne and also because of that reverence honour and obedience he hath done unto him Now this that is first promised is that they shall be his for so is the phrase they shall be mine like that which we have Gen. 48.5 And now thy two sonnes Manasseh and Ephraim which are borne unto thee in the land of Egypt before I came unto thee into Egypt shall be mine as Ruben and Simeon are mine i. They shall not be as my Grand children but as my owne sonnes and in the division of the Land shall have their portions as any one of my sonnes so here they shall be mine i. I will adopt them and make them mine who are not so by nature nor of themselves No man is of himselfe and by nature not of his parents the child of God but adopted so of God to it Reve. 2.17 Doctrine and in thee a new name written In that day that I shall do this for a flocke Or rather in that day when I shall make them my chiefe treasure as it is translated Exod. 19.5 But all comes to one end to note how deare the Church and people of God are unto him They who feare God and thinke of his name Doctrine delight in his waies are more excellent then others and more pretious deare and beloved of God Rev. 2.9 with 1. Pet. 2.9 And I will spare them c. Another matter promised unto them in it two things First That he would wink at and passe by their infirmities when they served him and did the duties of his worship and passe by many infirmities in them which he will not do in another Secondly That when he did visite them yet he would do it in love and compassion and use them as a father his son that serveth him This is a speciall thing Doctrine promised to Gods children proper to them that in their obedience when they endeavour to serve and performe duties commanded he will accept it though it be mixed with many infirmities and will winke at them and passe by them as though he never saw them Mich. 7.18 I will spare them or have compassion of them When he should come to afflict and correct them it should be in compassion and love The Lord when he afflicts and corrects his he doth it in compassion and love Doctrine 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
Lucani Pharsalia 1. 3 M. Luther 1. 8 2. 16 Lyranus passim  Guil Lyndwood provinc Constit 1. 1 3. 8 M MAtth. Westmonast 3. 5 Maimon Tr. de Sacrif 1. 9 11 Margin of the old English Bible 1. 10 Of Geneva 1. 2 10 2. 13 Magdeburg Centuriae 3. 5 Maiola Dier Canicul 4. 2 H. Mason of Hearing and Doing 4. 4 Martial Epigr 1. 1 Pet. Martyr Virmill Loc. Com 1. 1 2. 11 4. 5 Pet. Martyr of Milan Decads of Ind 3. 10 Jos Meade Comment ad Clavem Apoc 4. 5 Menasseh Ben Israel Conciliator 1. 4 6 3. 10 Mercerus 4. 2 Steph Menochius passim  Joh. Minshaei Ductor in Ling. 1. 1 2. 11 Missale sec usum Sarum 3. 1 H. Mollerus in Psalm 1. 10 Arias Montanus passim  Tho. Mortoni Episc Dunelm Antidot de mer 2. 7 O ODon Archiep Cant Constit 3. 8 Oecumenii Enarrationes 4. 1 Offae regis Donatio apud Spelman 3. 8 Ordinarium Div Offic. sec usum Sarum 4. 2 Origen 1. 1 Lucas Osiander passim 3. 1 4. 5 P PLauti Comoed 1. 13 Pagnini Versio passim Lexicon 2. 15 David Pareus in Romanos 1. 2 Proleg ad Hos 1. 1 Phil. Pareus in vita Patris 1. 1 4. 4 G. Pasor Etyma nom propr 2. 11 4. 2 Matth. Paris Hist 3. 8 Gabr. Pennotti propugnac hum libert 1. 1 Bened Pererius in Exod. 3. 5 In Daniel 4. 5 De Antichristo 4. 5 W. Perkins of witchcraft 3. 5 Joh. Piscator passim  Prosa seu sequentiae Eccl. 4. 2 Plin. Hist Natural 3. 2 11 Plutarchi Parallel 3. 5 Rich. Preston New cov 3. 18 R DOctor Reinolds Confer with Hart 1. 8 Reginaldi praxis fori poenitent 2. 11 3. 5 Remigius 1. 1 Quirin Reuteri Supplem ad Zanch. in Thessal 4. 5 Sergii Risii Archiep. Damasc Arab. Versio 2. 9 Andr. Rivet praelect in Exod. 3. 5 Doct. Tho. Ridley View of Civill and Canon Law 3. 8 Fr. Ribera passim in Obadiam 1. 4 5 Praelud in min. proph 1. 1 Coel. Rhodigini Lect. Antiq. 3. 5 10 Herebert Rosweyd in vita Th. à Kempis 4. 4 Sir Benjamin Ruddiard Sp. in Parliam 3. 8 Rupertus passim  S SAnchez in proph 3. 2 Scaligeri exercitationes 3. 11 Scaliger notae apud Billianam N.T. in press 4. 5 Shelford of Antichrist 4. 5 Simon Schardi Hist 3. 5 Ioh. Scapulae Lexic Gr. 1. 11 Scharpius de Antichristo 4. 5 Valent. Schindleri Pentaglot 1. 1 4  2. 6 11 Seder Olam Zuta 1. 1 Sepher Hakkabala 1. 1 Ioh. Selden de Dis Syris 1. 4 7 Septuag Versio passim  Rich. Sibs Sermons 3. 16 Silvest Prier Summa 3. 5 Dom. H. Spelman Concil Pam. Brit. 1. 7 Archaeolog 2. 7 Rob Stephani Thesaur Ling. Lat. 1. 8 Rich. Stock Comment on Malachy passim  Syriaca Versio 1. 11 T TAciti Descr Germ. 3. 5 Thargum 1. 4 11 12 Ioh Tarnovii excertation Biblic 2. 3 Paul Tarnonii Comment in Iohe 3. 1 Tertullian 1. 1 11 Tigurina Versio Passim  Theodoret. 1. 1 Theodor Mopsvestenus 3. 1 Greg Tholosani Syntag Iuris 2. 15 Tollet Instructio Sacerd 3. 5 Eman Tremel passim in Marg. ad Zach. 4. 6 Ioh. Tritenhem de Orig. Franc. 3. 5 V LAur Vallae Castigat vulg Lat. 4. 5 Fr. Vatablus passim  Vigilius Papa 3. 1 Virgil. 1. 10 Gerard. Vossius in Serm. S. Ephr. 3. 2 Iac. Vsher Archiep. Armachan Antiq. Eccl. 4. 2 Vulg. Lat. Versio passim  W WAlafridus Strabo de exord Eccle. 3. 8 Mich. Waltheri Harmonia S. Scr. 2. 16 Ioh. Weemse Exposit of Moses Law 2. 11 4. 4 Christian Synagogue 3. 8 Degenerate sonnes 3. 5 Iodoc Willichius in Taciti German 3. 5 Ioh. Winckleman Passim  Wierus de praestig Daemon 3. 5 Ioh. Wolphius in addit ad P. Mart. in Reg. 3. 5 Z ZAnchius in Epistol 2. 11 De Divortio 2. 16 The end of the Catalogue AN EXERCITATION VPON THE PROPHESIE OF MALACHY IN the whole Booke of Malachy which seemes to be but one Prophecy or Sermon we may without any prejudice of others whose opinions the Reader may see in Ioh. Tarnovius in Mal. proleg 6. observe as the parts of it First The inscription or the preface vers 1. Secondly The prophecy it selfe Vers 2. c. ad fin proph I. The inscription or the preface vers 1. The burden of the Word of the Lord to Israel by Malachy Which is the title or head of the whole prophecy wherein we have First The subject The burden of the Word Secondly The circumstances of the persons 1. From whom The Lord. 2. To whom To Israel 3. By whom By Malachy I. The subiect or the subiect matter of the whole booke The burden of the Word So our last translation the Geneva English the Italian of Deodate a Ilcari◠Mintan Winkleman The Prophecy so Pagnin and Piscator The burthensome prophecy so Tremell The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the roote in Hebr. Nasa signifies To lift or take up to carry to beare According to which wee have a phrase in Scripture To take up a proverb And so wheras the Septuagint sometimes renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum The word sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Oracle or Divine answer sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The vision here they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The assumption or lifting or taking up the word of the Lord. And they have exprest the Originall The lifting up of the Word against Israel Though the Greeks use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and especially the Latines in another sense among whom Lemma is that word or short sentence which is lifted up upon the head of the discourse to bee the title or summary argument of the rest So the titles of Epigrams are called Lemmata as in Martial Epigr. Lib. 14. Lemmata si quaeras cur sint adscripta Docebo Vt si malueris Lemmatasola logas If why the titles are ore-writ you aske I say The titles only if y 'had rather reade you may And in another place Vivida componis epigrammata Mortua ponis Lemmata The Epigramm's thou dost compose are quick but dull The titles are Much unto which purpose wee usually call the Versus intercalaris or the foote of the ditty which ordinarily containes and repeates the chiefe summe The burden in the Song But wee must finde more in the use and application of the word Burden here the burden of the whole prophecy is a burden against and upon Israel or the inscription title head or argument of this prophecy carries its signification with it It is a burden taken up at the command of God by the Prophet to bee layd upon Israel to crush them to make them sensible of their sinne and Gods wrath And therefore the Tigurine translation though it have as the French b La charge contre Israel also hath mistaken the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which usually signifies
Ad To and so both our english translations have it according to most other translaturs To Israel and never c See Schindler pentagl in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I can finde Contra Against hath exprest unto us the meaning of the Prophets phrase in rendring it The burden against Israel And our old English autorised before this last for the Church hath a marginall note which short notes were made before those of Geneva which gives us the same meaning The Burden that is The grievous and threatning prophecy layd upon them as a Burden So in 2 Kin. 9.25 where the words are Nasa eth hammassa which Schindler renders He lift up that prophecy against him And so also Drusius lect in Nahum 1.1 That we have in our last translation The Lord layd this Burden upon him Secondly the circumstances of the persons I. The Author from whom the Lord. The burden of the Word of the Lord. There is no difficulty in the words but for the emergent questions hence One that this booke is canonicall and from the Lord I refer the Reader to the commentary Another that prophecying or divining is not naturall I referre to Cornel. à lapide Canones in min. proph Can. 21. And to a much larger discourse of it in Gabr. Pennot Propug hum libert lib. 10. cap. 78.11 II. The Object To whom To Israel the Jewes returned from the captivity principally Judah and Benjamin with such of the ten Tribes as were dispersed among them to which ten Tribes the name of Israel did properly and solely belong after the schisme made by Ieroboam and till the captivity but after that the names of Israel and Iudah were used alike and chiefly if not solely for the two other Tribes of Iudea and Benjamin An observation that will give light to many places Of the name Israel the diverse absurd derivations of it among the fathers and the true and genuine originall of it see Sixtiu Amama in his Antibarb Bibl. p. 428.429 ad Gen. 32.28 III. The Minister By whom By Malachy or by the hand or In the hand of Malachy or as the French By the meanes d Par le moyen de Malachie of Malachy That is by the ministry of Malachy by his mouth the Mouth being called the Hand by a Catachresis see Exod. 9.35 As the Lord spake by the hand of Moses 1 by his mouth Num. 4.37.45 Accordingly the spirit of prophecy in the mouth of the prophets is called The hand of the Lord. 2 King 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hand of the Lord which the Targum renders the spirit of prophecy from the Lord. Came upon him Esa 8.11 The Lord spake to me with a strong hand or in the strength of hand and instructed me By Malachy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tremell reades it Maleaci Piscator well findes fault with that because Caph having not a point in the belly of it sounds as Ch and reades Maleachi and so Montan The vulgar Malachias both our Engl. Malachy For the signification of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence Maleach is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angel is in the Greeke that is A messenger or One that is sent Minshieu enterprets it The Angel of the Lord compounding it of Malach and Iah upon a mistake and mistaking his author too for hee cites Isidore the place he meanes though he name it not is lib. 7. cap. 8. and the words there though somewhat obscure seeme to mee to carry another meaning for following the reading of the Lxx hee gives that sense of the word that they doe not The messenger or Angel of the Lord but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Angel which Etymon also Hierom gives in his Preface to Ioel where hee derives the names of all the Prophets and hee is followed not onely by the composer of the table of proper names to the Geneva and by Rob. F. Herrey the corrector and enlarger of that table printed with our authorised translation but our last translators also themselves have so rendred the very same word into English in the Text of Esa 42.19 Who is deafe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as my messenger But to leave this the greatest adoe is who this Malachy should be First the Lxx as was said turne it my Angel which reading as the anoients generally follow so Origen tooke thence an occasion to conceive that it was an heavenly Angel in humane conversation whom God employed and Tertullian seemes to be of that opinion 2. But 't is more generally received and upon better grounds that hee was a man 1. Some say some man of another name and called an Angel for his office sake and because of his eminency The Iewes some of them thinke he was Mordecai some that he was Zachary some as Deodate notes because of that Hag. 1.13 that hee was Hagge but the most of them that hee was Ezra according to Buxtorfius in comment Masoretico cap. 3. who having set down Elias Levita his preface in Hebr. rythine beginning Aala Ezrahu Malachi e Ezra went up The same is Malachy upon occasion of that quotes R. David in Loc. affirming it to be the generall opinion Yet see in his 10. Chap. Abarbanel and Maimony alledged who seem to be of another mind reckoning Malachy and Ezra as distinct men in the catalogue of the heads of the great Synagogue But the most are that he was the same with Ezra a man indeed very eminent who though he were not high priest was next in dignity and of great authority both with his own and the Persians of notable sanctity and of that age that hee saw both temples see the learned Bishop of Chichester now of Norwich his Apparatus ad Orig Eccles App. VI. sect 23. being borne to Saraiah before the captivity as appeares Ezr. 7.1 compared with 2 Ki. 25.18.21 and returned into the land about the 130. yeare of his age about the time of this prophecy where he dealt also in the same subject and against the same corruptions which was one argument that led the Iewes and after them S. Hierom Remigius Rupertus of late Ribera the Pontifician and our Pet. Martyr Loc. Commun Claus â— cap. 15. sect 48. to be of that conceit that he was Ezra or at least that it is probable as Luc Osiander and Dav. Parâ—us proleg 〈◊〉 Hos Who would see the reasons such as they are for this opinion I referre him to the following commentary where they are also answered Secondly I follow those that take this name of Malachy to be the Prophets own proper name And so besides that Aben-Ezra quoted by Buxtorfius in the place recited Athanasius Chrysost Theo. Aug. Lyran. Vatabl Montan. and Genebrard too though hee speake obscurely Chro. p. 180.4 distinguish Ezra and this Prophet It seemes also to be so taken by the Apocryphall Ezra lib. 2. c. 1. v. 40. who reckons his name among the other Prophets and then adds the signification of it
therefore called Polluted which was brought and set on the Table of Shew-bread for that they also meane by the Altar But Bread here seemes to bee the same with the sacrifices mentioned ver 8. so that here is a Synechdoche Bread that is the meate of the sacrifices or polluted sacrifices For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well as Bread all sorts of food Therefore afterwards ver 12. it is called meate So also in the other originall doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify Mat. 6.11 Luc. 14.1 This is also observed by Steph. Menochius in his short notes Deodate here renders it food in his Italian and his Margin refers to Levit. 3.11 where he saith the sacrifices were called the food of the Lord. Polluted Bread or uncleane the sacrifices are so called either being not according to the law Levit. cap. 1. 2. 3. cap 22 20 c. Deut. 15.21 Or being polluted through the impiety of the offerers Or that they brought Idolothytes for sacrifices which in the new Testament Acts 15 2◠are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pollutions of Idols and that is the word of the Lxx here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it seemes Daniel was afraid lest if he had eaten of the Kings portion he might eate of the meate prepared in the feasts of the Idols whom the King worshipped and sacrificed unto and so be polluted Dan. 1.8 Vpon my Altar the Altar of burnt offerings Thirdly the peoples answer againe Wherein have wee polluted thee The Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But whatsoever it is that wee bring or offer yet wherein have we polluted thee Fourthly Gods farther reply for the proving of the assumption of the last Syllogism which they denyed and to shew them how neare they touched himselfe in their profanenes In that yee say The table of the Lord is contemptible or as the Geneva Not to bee regarded As if it were no matter what brought and layd upon it The table of the Lord So hee calls The Altar because the sacrifice is as it were a feast to the Lord and for the Priests And so the Altar is expressely called Ezek. 41.22 The Altar was three Cubits and hee said unto mee This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Table that is before the Lord. And no doubt The Lords Table may also bee called an Altar in that harmelesse sense in which the fathers used it before Transubstantiation was hatched or thought of Ioh Alsted Paratitla The ol in verbo Propositionimensa observes that the Greekes use both names but not for the same table They have two tables one upon which the Bread and Wine stands before the consecration which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Table ◠and another to which the elements are carried from thence where they are also consecrated and that they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Seate and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Altar But the fruitlesse Logemachy in this point which hath beene already hath beene but too much The table is put for the Altar a metaphor being like a Table the Lord being feasted at his Altar The Metaphor is cleare Esay 65.11 Yee are they that prepare a table for that troope 1 That make an Altar and sacrifice to good fortune as Mr. Selden interprets it in his learned booke De dis Syris Syntag. 1. cap. 1. pag. 4. Such is that of the Apostle when hee calleth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ara which wee have not a fit english word for but wee usually though unfitly call the Altar of Divells The Table of Devills 1 Cor. 10.21 Ye say The Table is contemptible The Lxx. here have the same word againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But t is in the Hebr as ours have rendred it Contemptible Either 1. They saw the Sacrificing to be despised sleighted through such long dis-use by reason of the 70 yeares Captivity they had not recovered the fervour of former time to be so frequently before the Lord or 2. They look't so ornefully on the meane building and ornaments of the Temple for it did not answer the glory of the former house So Tarnovius or 3. Because the Iewes were newly returned and were yet but poore and could not bring such rich oblations therefore the Priests grew cold and carelesse in attending on the altar or 4. Because they saw what was brought consumed with fire they thought any thing good enough for the fire good enough to be burnt The truth is The low and cheape opinion of Gods worship hath ever made a greater waste upon religion than an over-high and there is lesse danger though there be danger in superstition then in profanenesse Hence it was that the piety of ancient Christian times was so much in their reverent demeanour in Gods house though otherwise their devotion had much faeculentie and drosse admixt Among the many Canons to this purpose of other Churches and our owne every where obvious I cannot but here insert that very devout one which fell into my observation at the time of the collecting of these notes which Sir Hen. Spelman hath imparted to the world out of Bennet Colledge manuscript Non debere ad ecclesiam c. We ordaine That men come not to the Church for any other cause then to praise God and to doe him service But Contendings a Pleadings and matters of arbitrement Tumults and Vaine talkings and all other like actions let them by no meanes be suffered in that holy place For there where Gods Name is called upon and Sacrifice offered unto God and where no doubt the Angels are frequent it is dangerous to doe or say any such thing as agrees not to that holy place For if the Lord cast those out of the Temple which bought or sold such victimes as were to be offered to himselfe how much more offended will he cast out them who pollute that place set apart for divine worship with vaine leasings mirthes and such like toyes The place is Inter Capitula incertae editionis Cap 10. In Concil Pam. brit pag. 591. Where you shall finde it both after the Latine and the Saxon Copy A devout Canon of that ancient but well nigh most corrupt age since Christ if it were made as Sr. H. Spelm. seemes to guesse by his placing it about An. Dom. 1050. And indeed all ages of the Church have beene tender in this point but ours But what a diseased mind is it to finde fault with the serving of God with comlinesse and honor and that it will not bee indured that wee should bee splendid at our owne tables and sordid at Gods as Bellarmin also complained even in that overdoting and superstitious Church Bellarm. in Gemitu Columbae of some prelats that they would provide rich wines for their owne tables and cared not what Tap-lash was served at Gods An instance that wee may easilyer complaine of then have remedied at least in our Country parish Churches This profanenesse is
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