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Commentary on Malachi 2

Richard Stock (1569-1626) · 320,217 words · 1423 min

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Prov. 10.20. the tongue of the just man, is as fined silver, but the heart of the wicked is little worth, Eccles. 5.2.3.6.7. For as a dream cometh by the multitude of business, so the voice of a fool is in the multitude of words. When thou hast vowed a vow to God, defer not to pay it; for he delighteth not in fools, pay therefore that thou hast vowed, for in the multitude of dreams, and vanities, are also many words but fear thou God. If in a country thou seest the oppression of the poor, and the defrauding of judgment and justice, be not astonied at the matter; for he that is higher then the highest, regardeth, and there be higher then they. The wicked talk boldly, their tongue walketh against heaven, Psal. 73. but God in heaven heareth what is spoken in earth; therefore consider that of Solomon, Prov. 10.19. In many words there cannot want iniquity, but he that refraineth his lips is wise. Secondly, for quality look to the matter of speech, that it be godly and religious, Ephes. 5. Let not foolish talking be once heard amongst you, as becometh Saints, but let it be savoury, Collos. 4.6. Let your speech be gracious always, and powdered with salts that ye may know how to answer every man If a great man overheard us, or one we stood in awe of, we would be careful of our speech.

An encouragement for God's children, [Use 2] that are talking together of good things, a strong motive to move them to confer together of good things, as Psal. 82.1. God standeth in the assembly of God's, he judgeth among God's. So in the assembly of Saints; servants if they perceive that their masters overheare them talking of anything, or oversee them doing of anything, speak and do well; this is eye service or ear service, yet God would be served with eye and ear service, and he that seeth in secret will reward openly. And the words are Attendit Jehovah & audit. He hearkened and heard; he so hears that he also attends or regards it. A man may overheare a thing and not regard it, and so as good as he heard it not, Eccles. 7.22. But God as he hears, so he regardeth. Contrary to that the wicked say, Psa. 10. That God regardeth it not. Zeph. 1.12. But God doth regard the words of the tongue, because he hath made a law as well for the words as deeds. God made the tongue, and therefore will have the fruit, 1 Cor. 6.20. For ye are bought for a price; therefore glorify God in your body, and in your spirit, for they are God's, so with tongue as well as hand; and therefore we must look to give account of words, as well as of our actions: Matth. 12.36. But I say unto you, that of every idle word that men shall speak, they shall give account thereof at the day of judgment Jude verses 14.15. And Enoch also, the seventh from Adam, prophesied of such, saying, behold the Lord cometh with thousands of his Saints, to give judgment against all men, and to rebuke all the ungodly among them, of all their wicked deeds, which they have ungodly committed and of all their cruel speakings, which wicked sinners have spoken against him. Plumea verba, plumbea pondera, windy words, if they be wicked words, lie as a dead weight on thy soul. Take heed of lifting up his name, take heed of an oath, for it bringeth an heavy burden. But it is our encouragement I say, that God rewards us for good words as well as for our deeds, though they seem to be but little worth, they are arguments of a sanctified heart, and of the fear of God: as it is, Matth. 12.34.35. O generation of vipers, how can you speak good things when ye are evil? 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 evil man out of an evil treasure bringeth forth evil things.

And a book of remembrance was written before him.] That is, he keeps the remembrance of the things he knows.

The Lord as he seeth and knoweth all things, so he remembereth them, [Doctrine.] as he hath knowledge without ignorance of anything, so he hath remembrance without oblivion of the same things, good or evil. Therefore is he here said to have a book, because things are more certainly and perpetually kept in it, then left to remembrance of man. Hence is that Amos 8.7. The Lord hath sworn by the excellency of Jacob, surely I will never forget any of their works. Heb. 6.10. For God is not unrighteous, that he should forget your work and labor of love, which ye shown toward his name, in that ye have ministered unto the Saints, and yet minister. Psal. 139.2. Jer. 44.21. Psal. 56.8. Thou hast counted my wanderings, put my tears into thy bottle, 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 eternal and infinite apprehension, [Reason 1] being as able to apprehend things and keep them done thousand years 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 sin or imperfection, therefore without oblivion, that in many things is sin, and in anything imperfection; even as ignorance of things necessary to be known, and which may be known, is sin; 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 own sake, and will not remember thy sins. Then God doth forget, and there is oblivion in him.

God's forgetting of sin, [Answer.] is like his not seeing of sin, Num. 23.21. which is not that he seeth not the act and thing done, but he seeth it not to impute it to them, in that respect he 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 forgetfulness or forgetting is taken for the effect and feeling of it. They should find he had as it were forgotten.

To let us see the folly of wicked men, [Use 1] as in committing sin in secret and dark, thinking the Lord cannot or doth not see; so in seeking to cover it committed, and labor to bring an oblivion of it, who though the corruption cleave to them, as Jer. 17.1. The sin 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 horns of your Altars. Yet they by all means labor to forget it, and if they have escaped and prospered with it for a month or two, or a year or two, &c. they think also God hath forgotten it. But do they not deceive themselves? when with God is no oblivion, no forgetfulness. What benefit can they then get by this? even as a malefactor that hath committed some heinous offense, whom the Magistrate lets alone to see what he will do, whether he will seek 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 witness and Judge, and proceed of his own knowledge, and out of his own memory of the act, and who also cannot forget: So here. What got the sons of Jacob by smothering their treachery to their father and brother. It may terrify the wicked that every evil word is registered, Matth. 12. and though God should not, the Devil would keep them in mind to accuse them, Rev. 12. yea, and their own consciences, God's register book.

To instruct every man to keep his books of account well, [Use 2] and to remember all his debts and his sins, seeing they shall be remembered though he would forget them, or could, when as his remembrance of them to humble himself, and to get his pardon, makes God to forget them. Saint Chrysostom would have a man not to forget his sinnnes after pardon. Not to consume thyself with the thought of them, but to teach thy soul not to grow wanton, nor to fall into the same sins again. But most necessary before, that he may have God to forget them, who as he justifies him that condemns himself, pardons him that accuseth himself; so he forgets his sins who remembers them himself, in that forgetfulness is incident to him. And as Saint Ambrose, God God knows 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 do well, because the Lord seeth, [Use 3] so though they do not see their rewards, and find but a mean recompense among men, as if all their labor were forgot, yet to hold on and continue, and not to faint, for the Lord cannot forget; and as he in sin, he remembering of it, cannot but punish it in time, so in good, he cannot but reward it. And as the way to have remission of sins and to have them forgotten, is to remember them; so the way to have reward of our works is to forget them; As Saint Paul, Phil. 3.13.14.

For them that feared the Lord.] Some think the Lord took special notice therefore of it, because it was so rare and commendable a thing for any to hold his fear, 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 stream, Rev. 3.4.

For them that feared the Lord.] The Lord hath a book 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 recompense and reward them.

It is not in vain to serve the Lord; [Doctrine] but godliness is gainful, and they who fear the Lord and think upon his commandments to do 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 dismiss 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 flock, 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 goodness and favor towards them who fear him; even as an effect of his remembrance, and a proof he did not forget them. And the sum of this promise is, that in the time of the Gospel, he would make his choice and refusal of the good and bad, when it should appear 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 show that I remember them, I will make them mine: so much the phrase in the original signifies.

In that day when I shall make them my treasure, my peculiar.] The Lord to show how dear they should be unto him, how he would defend them, how he would honor and adorn them, used this word which is used, Ex. 19.5. translated chief treasure: It signifies a portion of wealth got by a man's own labor and industry, which men used to love more earnestly and keep more diligently, when they have it: and so by this, he tells them how dear and precious they should be unto him, who did receive the Gospel and truly profess him.

Some understand this of the last judgment only, and that day which is not probable: Some both of the day the Gospel, and the judgment 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 show 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 show.

As a man spareth &c.] A similitude illustrating the promise of compassion and mercy, showing how great and how tender his compassions should be toward them, when it should be as of a father to his son, whom he loves both as his son, and also because of that reverence, honor, 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 sons Manasseh and Ephraim which are borne unto thee in the land of Egypt, before I came unto thee into Egypt, shall be mine, as Reuben and Simeon are mine. i. They shall not be as my Grand children, but as my own sons, and in the division of the Land, shall have their portions, as any one of my sons: 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 himself 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 flock,] Or rather in that day when I shall make them my chief treasure: as it is translated: Exod. 19.5. But all comes to one end, to note how dear the Church and people of God are unto him.

They who fear God and think of his name, [Doctrine.] delight in his ways; are more excellent then others, and more precious, dear, 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 pass by their infirmities, when they served him and did the duties of his worship, and pass by many infirmities in them, which he will not do in another. Secondly, That when he did visit them, yet he would do it in love and compassion, and use them as a father his son, that serveth him.

This is a special thing, [Doctrine] promised to God's children proper to them: that in their obedience when they endeavor to serve and perform duties commanded, he will accept it though it be mixed with many infirmities, and will wink at them, and pass 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 return, and discern between the righteous and the wicked: between him that serveth God, and him that serveth him not.

THen shall you return and discern,] &c. The third part of the answer to these, threatening a judgment to these who spoke thus blasphemously against the Lord. The sum is, that such a judgment should come upon them, as should open their eyes which they winked on now, and make them see and acknowledge a difference as well in the things, as in God's 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 return,] that is, be smitten with a late and unprofitable, yea, damned repentance; no true and serious returning.

And discern] Out of woeful experience, when you shall feel your own misery, and see the happy estate and condition of the godly; shall you know in how far better estate the righteous;] that is he that is careful and conscionable in all the duties of justice, honesty and equity. And the wicked] him that hath no conscience at all; but is unjust, unfaithful, unclean, or any ways wicked: yea, you shall discern and know how excellent his estate is, that serveth God,] that is conscionable in all the duties of the first table, and is studious and zealous of religion.

And him that serveth him not] who hath no care of any such thing, but is profane and in all things irreligious.

You shall discern,] you shall be made to know that God sleepeth not in Heaven, when men do give themselves to all licentiousness and iniquity even with greediness upon earth, and by experience will perceive, that men shall not go free for all their sins, but shall come to an account and reckoning: and so the meaning is, that by their own punishments which God shall lay upon them, they shall discern the difference; for when as God shall spare them, he shall rise in judgment against you, and come armed upon you, and then you shall know that he took notice of all things done by men, and that he would not suffer sin unpunished, though he have dissembled as it were for a time.

You return.] This may be taken for the sense of God's judgment, wherewith the wicked shall be affected, though they shall not repent, though their madness against God, may by this be repressed, it break not forth no more.

The judgments of God, [Doctrine] shall make the wicked to acknowledge the providence of God, that he governs and takes care of men, and things which are done here upon earth. So much is the scope and sum of this verse, manisest by that, Isaiah 28.19. and that Psal. 58. per totum, specially verse 11. the example of Pharaoh shows it, and that Dan. 4.22.32. Isaiah 26.11.

Because though all his mercies and blessings should draw them to it, yet they do it not, [Reason 1] even the best are apt to grow secure and fat under them, whereas his justice and judgments do more waken them, those daube up these clear: as sharp things especially clear the sight, when they make the eyes smart.

Because they shall see and feel themselves smitten, [Reason 2] when the other are spared, as Egypt and Goshen, or smitten otherwise then they, Isaiah 27.7.8.

Discerne between the righteous and the wicked.] &c. That is how excellent one is above the other; that whereas they thought this far more happy and honorable, they should see their error and be made to confess, that the other is far more excellent, happy and honorable.

The righteous and he that serveth God, [Doctrine] he that maketh conscience of his ways both with men and God, in righteousness and piety, is far more excellent, happy and glorious then the wicked, and him that serveth him not, then he that is given to pride and contemns God, &c. The Lord saith they shall discern it, then must it needs be so; yea, it is so, though not discerned of them: that of the Covenant showeth it. Gen. 12.2.3. And I will make of thee a great Nation, and will bless thee, and will make thy name great, and thou shalt be a blessing: I will also bless them that bless thee, and curse them that curse thee, and in thee shall all families of the earth be blessed. That of Balaam Num. 23.10. Let me die the death of the righteous, let my last end be like his. Wishing the worst part as is commonly accounted, and so showing what he thought, whose testimony is without suspicion, he being an enemy. That of Isa. 27.2. & has the Church, a vineyard, they as vines, when the wicked are compared to thorns: verse 4. hence that of Cant. 2.2. of the Church and members more excellent, as the Lily then the thorns. Reve. 2.1. As gold is more excellent then other metals, yea as in the goldsmiths shop, it surpasseth the iron tongs, and the hammer, the anvil and the coals, so these all the rest.

Because they are in special favor and love with God, [Reason. 1] and specially beloved of him, whereas the other is in his high hatred. In a State what subject more happy and excellent then he that is in the Kings favor, who more miserable then he that is in the hatred of the King, specially when there ever is matter found in him, that he may show his displeasure in justice? How gracious and happy? How ignominous and unhappy was Haman successively, the book of Ester showeth?

Because they are God's sons, they but his servants at best, at the worst, [Reason 2] and in truth the slaves of Satan; Sons better then the servants of a good King, much more then the slaves of such a Tirant.

Because they are the members of Christ, as the Church is his body, [Reason 3] then such an head must have glorious members, whereas the other are the members of Satan.

The righteous and him that serveth God.] These two the Prophet joineth together, as the other two opposites, by these he teacheth this.

There is no justice, [Doctrine] where there is not the worship and service of God; no righteousness, where there is not religion; for these two go still together, and hand in hand: so much this conjunction of the Apostle showeth, as that Acts 10.35. He that feareth God and worketh righteousness. Hence Micah 6.8. To do justly and walk humbly with God, are joined together. Therefore as Saint Paul makes faith the establishment of the law: Rom. 3.21. So St. James makes works and righteousness the perfection of faith: James 2.22. That is, that which shows it to be sincere and lively or living. Both, that there is no faith without righteousness, so no true righteousness without faith.

Because Rom. [Reason 1] 14.23. whatsoever is not faith, is sin.

Because it is not righteousness, [Reason 2] as it is not a good work, though it be the work that is good otherwise, which hath not a good end, and a good ground, which hath not the warrant of the word, not done in conscience to it, because it commands it, Jam. 2.8. Then econtra, having another end then God's glory, a man's gain, or praise, or such like: hence Christ reproveth the works of hypocrites, though they did the works of justice, it was not righteousness in them, Matth. 6.2.5. Now where religion is not, it must be that they shall want their ground and have their end corrupt.

Then not without ground, have the Fathers before us, and we we now, [Use 1] affirm, that the works of the Infidels and Heathen are not righteousness, whatsoever of chastity, equity, justice, virginity or the like; but rather splend da peccata, for they being void of religion cannot have righteousness Jam, 2.22. [Use 2]

To teach us, what to judge of the works of ignorant and irreligious men, such as have no knowledge of religion, make no conscience of the service and worship of God, certainly we account them not, neither can we account them righteousness. But we say, As Jam. 1.26. his religion is vain, no religion though he do the works of religion, which hath not justice and mercy and love joined with it: so we say his righteousness is vain, which hath not the works of religion with it: we see a man hear the word, receive the sacrament, be diligent in the works of God's worship, but he is unjust, covetous, unchaste, &c. we say his religion is in vain: and this will everyone subscribe to; we see men just, and chaste, and liberal in alms, &c. but he is irreligious, he regards not God's day, he neglects the word, the sacrament, prayer, and such like: we say his righteousness is vain. But this will not all subscribe to; but they shall know it at one time or other, that it is in vain; not only so far as Chrysost. speaks of works without faith, comparing them with the relics of the dead carcases, though they be covered with precious and rich clothes, yet have no heat for them: so such as want faith, though they shine with glorious works, yet they do them no good: now where there is not knowledge nor conscience of religion, there cannot be faith. But further Orig. in Job goes. All things which men do, whether in keeping their virginity, or in abstinence, or in the chastnes of their bodies, or in the mortifying of the flesh, or in the distributing of their goods, they are all to no purpose, and to their loss, if they do them not of faith. And I infer they cannot be of faith, where there is not care and conscience of religion: In vain then shall it be unto them, for it shall bring them no fruit, no profit. For of whom should they have their reward? Shall they receive from him whom they have not sought? Whom they have not known? Whom they have not believed? Verily they shall not receive from him any reward, but judgment, and anger, and condemnation.

This may admonish everyone, to add to their righteousness, [Use 3] religion, to lay hold of that, and not to withdraw their hand from this, or rather to make their works of righteousness, to be righteousness, by laboring to be teligious, to have knowledge and faith; to have the fear of God and to serve him: without which, the other is nothing, nothing profitable to the doer; for as preaching being so excellent a work, as the power of God to salvation to the hearers, profits not the preacher, if he be unjust, unchaste, impious, but it shall be with him, as with those who built Noah's Ark; so as he that gives alms, if he be without knowledge, religion, and faith, he may profit the receiver, not himself. For if the Apostles rule be good, Jam. 2.26. faith without works is dead: then why not much more, saith Chrysost, are works without faith? which works must needs be where there is not religion: and so he shall not have his reward that doth them, but they will be unprofitable to him; for as he that builds without a foundation loseth his work, and hath only his labor, travail, and grief; so is he that would build up works of righteousness, without faith and religion. Orig. And as he saith, all the whole year that Noah was preserved in the Ark, and the Sun shown not her self, nor sent her beams upon the earth, the earth gave no fruit, for without the Sun it can bring forth no fruit; So unless the truth of God shine in the hearts of men, they can bring forth no fruit of good works or righteousness. Then must everyone endeavor that is just, upright, chaste, &c. not to rest there, but labor to be religious, and have knowledge and faith which must sanctify and make acceptable, and so profitable to the other, as the Temple the gold, and the Altar the offering: lest they be to us as Cyprian ser. dezelo & livore, or rather as the spirit of God saith, Rom. 14.23. Sin, because not of faith.

THE FOURTH CHAPTER OF THE PROPHET MALACHY.

F OR behold, the day cometh, that shall burn as an oven, and all the proud, yea, and all that do wickedly, shall be stubble, and the day that cometh shall burn them up, saith the Lord of hosts, and shall leave them neither root nor branch.

  • 2 But unto you that fear my Name, shall the sun of righteousness arise, and health shall be under his wings; and ye shall go forth, and grow up as fat calves.
  • 3 And ye shall tread down the wicked: for they shall be dust under the soles of your feet in the day that I shall do this, saith the Lord of hosts.
  • 4 Remember the Law of Moses my servant, which I commanded unto him in Horeb in all Israel with the slatutes and judgments.
  • 5 Behold I will send you Elijah the Prophet before the coming of the great and fearful day of the Lord.
  • 6 And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with cursing.

VERSE I.

For behold the day cometh, that shall burn as an oven, and all the proud, yea, and all that do wickedly, shall be stubble, and the day that cometh shall burn them up, saith the Lord of hosts, and shall leave them neither root nor branch.

F OR behold the day cometh, that shall burn as an even.] In this fourth Chapter we may observe two principal parts.

  • First, some predictions, which are three. First, a prophesy of judgment to the wicked, Verse 1. Secondly, of mercy and goodness to the godly, Verse 2.3. Thirdly, of John the Baptist his coming, and the fruit of it to the Church, Verse 5.6.
  • Secondly, aprecept, or exhortation, to read and remember the Law, Verse 4.

Now in this first verse is a prediction or denunciation of judgment, even an utter destruction to the wicked, by it opposing their former blasphemy who had affirmed, that God did not respect the things that were done, and had altogether cast off the duty and office of a Judge. And in this the first word, [Behold] shows the certainty of it, pointing at it as if it were already come and present.

The judgment God threatens against the wicked, he certainly performs. [Doctrine.] Vide, Cap. 1.5. Doct. 1.

The day cometh.] Many think this is to be understood of the day of the second coming of Christ, when the wicked shall have their full doom; and true it is, till then, this and the like are not fully accomplished, the wicked have not their full portion; yet doth God so execute his judgments here, as may be to manifest his justice, and to confirm the faith of his, showing by some few examples and small things that he doth, that one day he will fully judge the wicked: Therefore their opinion is the more probable and reasonable, who think this was meant of the first coming of Christ, that upon their ungrateful rejecting of mercy, whereas they boasted of a redeemer and looked for a great day; The day indeed should come, but not such a day as they imagined, but such as should consume them; like that day, Amos, 5.20. a day of darkness and not light. And therefore he addeth, it shall burn as an Oven, a common phrase in Scripture when God's wrath, and man's power to resist, are compared; God's wrath is as fire which consumes any dry matter it lights upon, for so it follows;

All the proud yea, and all that do wickedly shall be as slubble.] Which words answer their blasphemy, Cap. 3.15. showing they were in a gross error, to call the proud happy, and God will spare them; but the event should show the contrary.

The day that cometh shall burn them up.] i. The time that I have appointed, in whose power all times and seasons are, not when men shall think fit or prescribe me.

And shall leave them neither root nor branch.] An expression noting their utter destruction.

The Lord will destroy and burn up all proud and wicked men. [Doctr. 1]

As the Lord will destroy all wicked men, [Doctr. 2] so specially such as the world takes notice of, for jolly and happy fellows; such as grow and increase by their wickedness and unjust dealing. It is David's observation, Psal. 37.35.36. and Job's, Job, 24.23.24. and Solomon's Pro. 3.35.

Because this will more magnify both his justice and power, that he respects not persons in judgment, [Reason. 1] and that he is able to abase everyone that is lifted up.

Because this will make him more generally and thoroughly feared, then if he smote others, [Reason 2] upon whom there is less observation.

Because it will more plainly prove his providence and government, [Reason 3] when as in those from whose prosperous estate then made a reason to deny, he manifesteth his providence. So men come to change their judgment, as Act. 28.4.6.

This may instruct us when we see wicked men to grow great in wealth and honor by iniquity, yet not to envy them; [Use 1] for God will destroy them, and the rather because they are great. We can pity poor snakes in misery and poverty, when they have no knowledge nor fear of God, because they must go out of one misery to a greater; yet we are ready to envy the prosperity of others as wicked as they, who sure have as much need of our pity as the other, being rather nearer and surer of punishment, and of sorer; as a rebel or traitor, the greater his wealth and advancement hath been, the greater is his fact, and shall be his punishment.

To admonish the rich and renowned among men, [Use 2] that they make not those things they enjoy an occasion to harden or harten them in sin, if they love their own safety, the higher they are the more holy they ought to be. It were a madness in men who have wealth, therefore to presume to transgres the law without fear, when as that may sooner bring their lives and states in question; So it is in this case.

The proud shall be Stuble.]

Wicked men whatsoever they be, great, honorable, rich, powerful, [Doctr. 3] yet have no power to resist God's. So much this similitude showeth, which is more full in Esa. 27.4. Who would set the briers and thorns against me in battle? I would go through them, I would burn them together. See also, Psal. 37.20. Es. 1.31. Nah. 1.10. We have many examples of this, in Pharaoh Ahab, Sennacherab, Herod, and notably in him that was both an example of the point, and one that taught it, namely Nebuchadnezzar, Dan. 4.30.32.

Because God is most powerful, the Lord of hosts, [Reason 1] and hath all Creatures at command to do with them as he list.

Because all men are weak compared with him, they are but gras-hoppers, Es. 40.22. and reputed as nothing, Dan. 4.35. [Reason 2]

To teach great men not to sin, and promise safety to themselves for their greatness, Esa. 9.14.

[Use 1] To admonish the meaner sort to take heed of provoking God, [Use 2] for if the other cannot resist him, how shall they escape? As he fears not the others power, he will not pity the meanness of these. The fir tree must howl, if the Ceader be fallen, if the mighty (or the Gallants as the word is) be spoiled, Zach. 11.2. Then as the third Captain who was of equal strength with the other two, when he saw them perish, entreated humbly for his life, 2. Kin. 1.13. How much more are such to entreat the Lord, who see him abasing more mighty then themselves?

To instruct mean men, [Use 3] retainers and followers of others, not to commit evil at their command, not to be their bauds and pandars, their instruments for blood and uncleanness; for though they may bearethem out sometime against the law of man, and the execution of human justice, yet not against God. They cannot defend themselves, how should they defend them? If they command as Absalom did his servants to kill Ammon, upon the confidence of his greatness, 2. Sam. 13.28. Yet consider Absalom could not save himself, but was hanged and stricken through with darts.

VERS. II.

But unto you that fear my Name, shall the sun of righteousness arise, and health shall be under his wings, and ye shall go forth, and grow up as fat calves.

BVt unto you that fear my Name, shall the sun of righteousness arise.] Here is a second prediction or prophecy which is touching the godly, and of good things of a spiritual nature. And to them doth he turn his speech, that he did not denounce this terrible day, to afflict the minds of the good, but to terrify the wicked, who shall perish being contemners of God; but when that shall come, you that fear God, lift up your heads in peace and hope, for to you shall arise, The sun of righteousness. Thus the Prophet calls Christ after the manner of the Prophets, who in diverse places have given him this name. Esa. 60.1.2.19. John. 8.12. Luc. 1.78. And he is said to arise unto them, because he doth enlighten them by his word and spirit: And he is called the Sun of righteousness, being so himself, and making them so, regenerating, purging them from their corruptions, renewing in them the image of God; which things are more particularly expressed by that which follows.

With healing in his wings.] Keeping the same metaphor, he calleth the sun beams wings; that as by the beams of the sun, the air is purged and health procured to men, so Christ should by his grace and spirit, purge them whom he enlightens.

And you shall go forth.] That is, be set at liberty from bondage and slavery, from sin, the devil, and death.

And grow up as the calves of the stall.] That is, you shall have an increase and augmentation of grace and of the spirit, more and more, as fat calves: an homely similitude to make it clearer: Some read you shall leap, but this other the words will well bear, and is as fit.

All men are in themselves darkness and have no light, [Doctrine 1] that is the estate of every man by nature. The point is only implied.

Christ is risen a sun to as many as are truly called, [Doctr. 2] and they have light and not darkness, they have the knowledge of God and of his will necessary to salvation.

Christ is most holy and pure, without spot and blemish of sin, [Doctr. 3] a Sun of Righteousness.

They who are God's elected and called, [Doctr. 4] have health under the wings of Christ, i. have their sins purged, their spiritual sores cured, and they made holy and sanctified, 1. Cor. 6.11. Rom. 8.10. Gal. 5.24. Eph. 5.26.27.

Because they are made one with Christ and joined with him, [Reason. 1] and so, being in Christ are new creatures, 2. Cor. 5.17. New in quality and condition, being made partakers of the divine nature, 2. Pet. 1.4. as iron put into the fire remains so in the substance, but yet is pulled forth wholly burning like fire: The same substance with the name remaineth, the heat, shining, brightness, other accidents are not the irons, but the fires.

Because, as a cause of this, [Reason. 2] they being one with him must needs partake of his spirit, and have life from him as members, and this life is holiness. They are sanctified wholly, 1. Thes. 5.23. The mind enlightened with the true knowledge of God, Col. 1.9. The memory keeps and remembers that which is agreeable to God's will, whereas naturally it best remembereth lewdness and vanity, Psal. 119.11. The word is hid in the heart: The will is sanctified so far as it is freed from sin, that it can will and choose that which is good and acceptable to God, and refuse that which is evil, Phil. 2.13. The affections are sanctified and move to that which is good to embrace it, and eschew evil, Rom. 12.9. The body is sanctified when the members are instruments of righteousness, Rom. 6.13. And all is from Christ, in whom they are, and to whom they are joined: In Christ they have a gracious health of mind and spirit and body, who took whole man, that he might heal the whole man of all pestilential contagion, as Saint Aug. speaks. But none hath this holiness in perfection but in part, and to dream of a perfection is a Pelagian fancy, contrary to experience, conscience, our own confessions to God, and to the word of God that hath taught us that we have but here the first fruits, Rom. 8.23. And the full measure not accomplisht till after death, Col. 3.4. In the mean time he is in hand with the cure and healing of us: So that the state of the best is clean in part, and yet in part to be made clean, and must hearken to the Apostle, 2. Cor. 7.1. To cleanse themselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God; knowing they have still an army of vicious desires to fight against, which are the Jebusites who dwell in our borders, and may be subdued, though they cannot be driven out.

This will answer the Papists slander, [Use] who affirm in their late pamphlets, and by D. Bishop in his Epistle to the King, that we say, that to think of inherent righteousness and to stand just by it before God, is to rase the foundation of religion, and to make Christ a Pseudo-Christ. If they understand it of being just imperfectly before God, we none of us deny it, but if as perfect righteousness in God's sight, we say it doth rase the foundation, and justleth Christ out of his place, and take away from him that honor which the Scripture hath given him to be called, the Lord our Righteousness, Jer. 33.16. and to defeat the work of God, by whom, he is made unto us righteousness, 1 Cor. 1.30. But this is injurious to the inestimable value of Christ's blood. God cloaks our sin now, and cures it too by degrees, and afterward fully; he cloaketh and covereth our iniquity with the righteousness of Christ, which is not a short cloak that cannot cover two, as Saint Bernard speaks, but being a large and everlasting righteousness it will largely cover both thee and me.

They who are elected and called are redeemed; that is, are set at liberty and freed by Christ, from sin, Satan, and death; and shall go forth (as the words are here) from sin, Rom. 7.5.6. Rom. 6.6.14. 1 John 3.8. from Satan, Joh. 12.31. Col. 1.13. from death, heb. 2.14.

Because they are one with Christ, and he having over come those enemies, [Reason 1] and delivered himself, they must needs be freed.

Because being one with him, [Reason 2] they have his spirit, Now where the spirit is, there is liberty, 2 Cor. 3.17.

Because they must, [Reason 3] and ought to serve him, whose they are; that is, God, which they cannot do, if still they be servants to sin and Satan; for if no man can serve two masters, (Mat. 6.24.) who may in some case be subordinate to one another, how may they serve such as are so far opposite, God and sin?

Because God hath shown mercy to pardon their sin, [Reason 4] but to what end were that mercy if he should leave them in their former bondage? as if one should pay the ransom of a captive, and yet leave him still in thralldom. [Object.]

We see many of them who are partakers of this redemption, yet are still overcome of sin, and are led captive to transgress the commandment, as Saint Paul was, Rom. 7.

Falling into sinnne, [Answer.] doth no way prove the dominion of sin. Sin hath dominion when it reigns in a man, and when man rebels not, strives not against it, but is ruled by it. But when sin is, as Saint Cyprian speaks, as a raging beast, yet tied and chained up in the utmost passages of the soul: Or as Epiphanius, as a root sprouting out weeds, yet still nipped and checked that they cannot have their growth. Then sin reigns not, so that though by reason of this remainder of sin a man be greatly hindered, that he cannot do the thing he would, yet the thing that prevaileth in him, is a will & desire of righteousness, hungering and thirsting after it, the drifr and purpose of his life tending wholly to it, it is grievous to him that he fails, and makes him cry out, Rom. 7.27. O wretched man! &c.

Those are still assaulted by Satan, and hotly pursued by him, [Object.] so that they are nowhere free from his temptations, therefore not freed.

It is a sign they are the rather freed, not because they are tempted, [Answ.] but because they are so hotly pursued, and have the feeling of them, which before they had not; and as Cyprian speaks: The Devil is therefore more fierce, because overcome, and would fain conquer his conquerer; So that though he go about like a roaring Lyon, 1 Pet. 5.9. yet they are able to resist him steadfast in the faith, and so armed with the coat-armor of God's spirit, and his grace, that though he may by violence now and then foil them, yet doth he not overcome them and lead them captive; but the more he assaults, the more are they enabled to repel him and resist his forces; for they prove like a City that hath been once besieged, but not sacked; ever after it will be better able to resist the like forces: yea greater, because they will fortify the walls and breaches, and increase their munition and strength. It falls out with men that enjoy their lands in peace and security, they look not into their evidences, only keep them in a box or chest; but if any man lay claim to the least part, and would wrest it from them, then will they with diligence seek them forth, and look them over, and consult with Lawyers, whereby they are able to answer the plea of the adversaries. So it is with the spiritual estate; Satan (as Chrysostom speaks) when he sees he can do nothing, either presently desists, fearing lest he become a cause of more glory to us: or if he do continue, it is but to be revenged of them by troubling and vexing them, whom he cannot overcome; So that his assaults prove that they are freed from him, as Pharaoh's pursuing of Israel shown they had escaped.

These still die, how are they then freed from it? [Object.] [Answer.]

They neither are nor can be free, because the sentence is unchangeable, Heb. 9.27. but they are freed from the dominion and tyranny of death, yea from the hurt and evil that comes by it; nay, it is made to bring them many benefits. It frees them from, First, the afflictions and miseries of this life, yea though it seem to come unto them somewhat untimely. The righteous is taken away from the evil to come, he shall enter into peace, they shall rest in their beds, Isai. 57.1.2. 1 Kings 14.13. Secondly, from the fellowship of wicked men, who vex their souls, as the Sodomites did righteous Lots. Thirdly, they are freed by it from sin. Death is found to be profitable to the faithful, because it frees a man from the danger of sinning, and puts him into a security of not sinning, saith S. August. So that in bringing death, is by death destroyed, as the viper of her brood. Death had never entered but by sin, and sin had never ended but by death, Fourthly they are freed from the assaults of Satan and the world; for they by it do not only fly into the wilderness to be free for many days, as the Church, Rev. 12.6. but as the words are in the fifth verse, they are caught up unto God, and to his throne: and so as favorites pursued, are safe when they are in the Court, specially in the presence chamber: So much more here. Besides these freedoms, it brings great benefits. First, it is their passage into the presence of God, where is fullness of joy; an unpleasant gate, but to a Princely Palace. Secondly, it is an herald that fetches them to their glory and crowning, from these earthly cottages, 2 Cor. 5.1. Thirdly, it restores our bodies more holy and pure unto us. At length then what is death? It is no more then to put off ones coat; the body is as a garment, and we lay it off but for a while by death, to put it on again a fresh.

It is comfort to as many as find and feel the assaults of Satan and sin, [Use] tempting, and fighting, and rebelling in him, but not reigning or ruling in him, or though sometime foiling him, yet not leading him captive, Rom. 6.12.13. Such may have comfort that they are redeemed by Christ, Free indeed because the son hath made them free, John 8.36. They must not measure their freedom, and so their comforts, by feeling no assaults: For as Jerome to Heliodorus: Then thou art most dangerously assaulted, when thou knowest not that thou art assaulted. We have to fight saith Saint Cyprian (de mortalit.) with covetousness, with unchastity, with wrathfulnesse, with ambition, with carnal vices, and with the enticements of the world. Hereupon saith Saint August. ( lib. 2. contr. Julian. ) God forbid that we should think holy Cyprian to have been covetous, because he fought with covetousness, or wrathful, or ambitious, or carnal, or a lover of this world, because he fought with them; nay, therefore was he none of these, because he fought and strongly resisted these evil motions.

Healing under his wings.] It implies sickness among men.

Every man naturally of himself, [Doctrine] and by himself, is sick, full of diseases and sores; that is, of sins and corruptions, and of all spiritual diseases, Psal. 51.5. Ezek. 16. Rom. 3.10. &c. Ephes. 2.3. And of every person may that be spoken which is spoken of the whole people, Isaiah 1.6. From the sole of the foot to the head, there is no soundness, but wounds, and bruises, and putrifying sores.

Because of natural parents who communicate their sin and nature; [Reason. 1] and beget in their own likeness, Gen. 5.3. and so, That that is borne of flesh is flesh, John 3.6. It is propagated more then any natural disease, and outgrowes nature, for we find children sinning before they can either go or speak.

Because they are without Christ who is life; [Reason. 2] as the body without the soul, so is the soul without Christ. The soul departed, the body is possessed of stink, corruption, rottenness, worms, horror, and becomes detestable; so without without Christ the soul is full of the stench of guilt, the corruption and rottenness of sin, the worm of conscience, the horror of infidelity. So Chrysologus.

Because they are not regenerate, then that is true, Rom. 7.18. [Reason 3] In me, that is, in my flesh dwelleth no good thing. And if no good, then much evil; for there is no medium twixt these which are more opposite then health and sickness.

To let every man see what he is by nature, [Use 1] as blind and darkness, so unholy, and sickness, full of corruption and uncleanness.

This may teach us why men can so hardly endure the Ministry of the word, specially that which reproves and threatens, [Use 2] why they account the Ministers grievous and offensive to them, and their enemies rather then friends, which labor to reform them; tis because sin and corruption is natural to them, and men can hardly endure to have a natural sore, defect or infirmity pointed at or noted, much less to be dealt withal when it is not to be cured or removed without force, without sharp medicines, cutting or searing, or the like. Is it any wonder it should be so here, when to deal with sin, is like pulling out a right eye or cutting of an arm? specially when custom is added to nature, and pleasure and profit to both. This makes them when they hear of sin, not to entertain it as an admonition, but to shun it as a reproach, and receive such, not as Physicians that would cure them, but as enemies that would kill them.

The reason why they account the Law and Commandments of God, such a burden, and the obedience of them so tedious, is, [Use 3] because they are sick men and want health, and we know small things are burdensome to the sick. S. Paul complains, though he was in health, and had an inward man, Rom. 7.22.23. much more such as have nothing but the outward and the carnal man.

And ye shall go forth.] If Christ bring liberty, it intimates a bondage before.

Every man naturally is a slave, in captivity and bondage to Satan, [Doctrine] sin, and death, Rom. 7.14. Carnal and sold under sin, Rom. 6.16. To whom ye yield yourselves servants to obey, his servants ye are to whom ye obey. John 12.31. The Devil is the Prince of this world. 2 Cor. 4.4. The God of this world. 2 Tim. 2.26. Who takes men captive at his will.

Because they serve and obey sin, [Reason 1,] then they must needs be in subjection to it, especially when the service they do is willing, John 8.34. Whosoever committeth sin is the servant of sin. So Rom. 6.16. and 2 Pet. 2.19. They are the servants of corruption, for of whom a man is overcome, of the same is he brought in bondage.

Because if they be slaves to sin, [Reason 2] then to Satan also; for sin is the work of Satan; and also to death, for by sin, death entered into the world, Rom. 5.12. Sin the only cause (saith one) which enlargeth deaths dominions, and made all the world to become his tributaries; Adam had not died, had he not sinned.

This will teach us and warrant us what to judge of those men, whom we shall hear, [Use 1] if any man speak of liberty and freedom, to challenge it as much as any, like those, John 8.33. We be Abraham's seed, and were never in bondage. And yet they live very profanely and wickedly; no iniquity subdued, but sin reigning, and they subjects to their corruption, yea captives to their lusts, uncleanness, ambition, pride, anger, &c. When they are Masters of families, Magistrates of Cities, Captains of bands, Coronels of fields, Generalls of Armies, Commanders of countries, yea, Princes; yet one base, ambitious, or covetous, or voluptuous lust doth rule over them; miserable slaves, and if they feel not this, their bondage is the greater; sin and Satan have the surer possession, when things all are at peace. The captivity is the more dangerous, the more willing; as the malignity of poison, is near the less, though it be sweet, if yet it be poison.

This will confute the Doctrine of Popery, [Use 2] who teach that man hath free will to good, or (to use Bellarmine's words) that a man may do things morally good, and keep or fulfill the law, according to the substance of the things prescribed, without the help and assistance of special grace. But how should this be, if he be the slave of sin? We deny not to any man free will, for else we should make him no man: But we must understand that free will is either good or evil, and so according to the distinction of Bernard: All that have free will but to evil, are their own and Satan's; all that have free will and to good, are God's. Gregorius Ariminensis is express, that to affirm, that man by his natural strength without the special help of God, can do any virtuous action, or morally good, is one of the damnable heresies of Pelagius: or if in anything it differ from his heresy, it is further from truth.

And grow up as young calves.] A further benefit promised of growing up and increasing in grace and sanctification daily by degrees.

They who are God's elect and called, shall grow up and increase in graces, [Doctrine] as in faith, hope, love, and such like. As the waters of the Sanctuary they shall rise higher, Ezech. 47. They are branches in Christ that bear fruit, and are purged that they may bear more fruit. Joh. 15.2. Phil. 1.6. Jam. 2.5. 1 Cor. 1.4.5.

Because he will restore in them by Christ, [Reason 1,] that which was lost in Adam, and by him, his image of righteousness and holiness; therefore shall they increase and grow up towards it, which must be got again in long time and divers progress, though it were lost in a moment.

Because some doubt else may, [Reason. 2] be whether their graces they have, be true sanctified graces, which generally ever increase, though some let there may be, as a temptation or some sin, but they do recover themselves and increase after the more, as fire kept down, Mat. 25.25.21.26.

This may put many a man to a quaere with himself, [Use 1] and his own soul, if he increase not, but rather go backward, and thrive not under good means, but shame their master, as if they had no good food, like the blasted ears and lean kine, that Pharaoh dreamed of. These may fear themselves, that if they approve themselves in this condition and think all is well with them, they are not right; but if they dislike their dullness, and backwardness in profiting and growing on in sanctification, if they bewail their wants, and earnestly use the means, they may be persuaded that what God hath begun he will perform in them to the end; and that he will fulfill the desire of them that fear him.

To persuade everyone to endeavor to go forward, [Use 2] and to grow in grace and piety, as the wicked grow worse and worse, 2 Tim. 3.13. Phil. 3.13.14. To press forward, like runners in a race, who look not how much they have run, but how much remaineth. Upon which place Saint August. He had said, I am not already perfect, and yet afterward he saith: as many as be perfect; perfect, and yet not perfect; perfect travelers, but yet not perfect comprehenders: Let it always be displeasing unto thee to be as thou art; if thou meanest to attain at length to that which yet thou art not; for when thou thinkest well of thyself, thou goest no farther, but if thou sayest it is well, thou art undone; forget what is past, look not back, lest thou staiest where thou now art: Remember Lots wife.

VERS. III.

And ye shall tread down the wicked: for they shall be dust under the soles of your feet in the day that I shall do this, saith the Lord of hosts.

AND ye shall tread down the wicked] The last thing promised to those that belong to God, is victory over their enemies. A comfortable promise to them that were oppressed and under the wind, that God would change the condition, and make them now aloft, and the other under. It is usual with the Lord, when he promiseth redemption and comforts to his, to join also a prophesy of the destruction of their enemies, lest they should be grieved with too much emulation at their present prosperity. Thus God works patience in them, seeing he would give them after a while cause of triumph over their enemies, and that they shall be the Lord's Ministers to act this judgment, You shall tread down the wicked, they shall be made your foot-stool: And it is added, they shall be as dust. ] or ashes; showing their utter and ignominious destruction.

In the day that I shall do this.] Which noteth the time spoken to restrain their desires, who haply hearing it, would be carried headlong with it in their desires for it; therefore by this they are taught to wait with patience, till the time come when God will effect it. And this day is partly in this life, but fully and perfectly in the other, when they shall with Christ judge the wicked and tread upon them.

The Lord he often descendeth to the infirmities of his, [Doctrine 1] to let them see their desire upon his and their enemies for his sake, and to see their ruin and destruction. See a like point to this, Cap. 1.5. Your eyes shall see it.

The Lord ofttimes destroys the wicked, [Doctrine 2] enemies of him and his Church, by the hands of his Church, and by their means. Ye shall tread, &c.

VERS. IIII.

Remember the law of Moses my servant, which I commanded unto him in Horeb in all Israel with the statutes and judgments.

REmember the law of Moses my servant.] Here is the second part of this Chapter, the precept commanding their reading and remembering the law; because from hence they were to have no more Prophets till Christ's coming, when John should be his forerunner; and therefore when they were without Prophets, they must give the more diligence to read and be exercised in the law, and to submit themselves to the doctrine of piety therein contained. Now, by naming the law, he doth not exclude the Prophets and prophesies that were written, his own & others, but rather including them as commentaries of the law, & interpreters of Moses; So he leaves them not to their own imaginations, but restrains them to that which was left written as being sufficient to direct and govern them.

My servant] Moses was not the author of the Law, but only the instrument of bringing it. Therefore it is added;

Which I commanded unto him.] He was only God's Minister to utter what he would have him deliver.

In Horeb.] The place where the Law was given, which some think to signify the mount Sinai, others think by both is meant one hill, which in respect of that part, which lay towards the East was called Horeb: of that towards the West, Sinai; and of this place the Prophet rather speaketh, that he may make them call to mind the great Majesty of God, which he shown in that place, at the giving of the Law.

To all Israel.] He noteth the persons to whom he gave it, even to themselves, to make them the rather to regard it, and obey it above others, Psal. 147.20. And he saith to all, that no man might exempt himself, whether learned or unlearned, base or noble, male or female, all ought to attend to it and remember it.

With the Statutes and Judgments.] This he speaks the rather, to commend this care to them, seeing the law is for their profit and good, and containeth in it all directions for public affairs, to teach men to carry themselves in all conditions.

The people of God must remember the whole Law; [Doctrine 1] the Minister to teach it and deliver it to the people, and they to receive, learn, and know it. Vide Cap. 2.6.

The people of God must remember this wholly and only. [Doctr. 2]

The people of God must read, know, [Doctr. 3] and be exercised in the Law. This extent, and all these degrees, are contained in the word, Remember. It is the character of the blessed man, Psal. 1.2. It was David's prayer and practice, Psal. 119. And Christ requires it, Joh. 5.39. and Saint Paul, Col. 3.16.

Because some are such as must teach others, and ought to do it: [Reason 1] Deut. 7.7. No man can teach another what he knows not himself.

Because they cannot without it preserve themselves from sin; [Reason 2] ignorance being the fountain of sin, which made the Hebrews call all sins, Ignorances, for not knowing sin they can no more avoid it, then the bird that sees not the snare: but the knowledge of the word will secure and preserve them, Prov. 7.1.2.2.4.5.

Because whatsoever is done in obedience of God, [Reason 3] cannot be good if it want knowledge, though it proceed from zeal, charity, devotion, or good intention; it is howsoever but a blind sacrifice, condemned, Mal. 1.8.

Uses of this point, see, Cap. 1.8.

VERS. V.

Behold, I will send you Elijah the Prophet before the coming of the great and fearful day of the Lord.

BEhold I will send you Elijah.] The third prophesy in this Chapter, touching the coming of John the Baptist, of his office, and the fruit the Church should have by him, in this verse and the last.

In this verse we have, his sending, and in it we observe, by whom, and who is sent, his name and office, and thirdly the time when.

I will send.] This is here spoken of God the Father, which Cap. 3.1. was spoken of the Son: And to the Father it is also applied, Matth. 11.10.

Elijah the Prophet.] Not that Elijah who was taken up in a fiery Chariot, but John the Baptist who is here called Elijah, for the similitude of his mind and manners, his graces, gifts, and office: If we admit an heavenly interpreter to tell us the meaning, Luc. 1.17. or Christ, Matth. 17.10.11.12. who told his disciples that Elias was come: and we read in the next verse, verse 13. That the disciples understood that he spake unto them of John the Baptist. Yet Christ revealed it at another time more plainly, Matth. 11.13.14. All the Prophets prophesied till John, and this is Elias which was for to come.

The Papists understand this of the true Elijah, and that he shall come again in person. Ribera hath three reasons for it. First, The authority of Chrysostom, Aug. Ambr. Theod. Cyril. Aquin. &c. We answer, one Angel is more then all these, especially Christ who is our sole Doctor, and hath otherwise interpreted. Secondly, The Septuagint. instead of Prophet reads Thesbite. We answer that the original is Prophet, so Ribera himself confesses, and so the King of Spain's Bible hath it. Must we then reform the Fountain by the Chanell, or this by that? Thirdly, His third reason is from the last words of the verse, Lest I come, &c. which are, he saith, understood of the second coming of Christ, because his first coming was to save, not to judge or destroy. I answer, It is not Christ that speaks these words, but the Father, who verse three, was called The Lord of Hosts, a title not given to Christ. And the words are not meant, of the destruction of the wicked at the last judgment, but of God's plaguing them in this life, for contemning of Christ, as their own Montanus doth also interpret it: Bellarm ine also would prove it as Ribera doth, that the words refer to Christ's second coming, because that day is called Great and fearful, whereas Christ's first coming is acceptable, and a day of salvation. I answer, that Christ's second coming, in respect of no other thing, nor to any other persons, is great and fearful, then his first coming is, and? contra, for his second coming, to his own, is a day of salvation, and they are bid to lift up their heads when it approaches: but to the wicked, both the first and second coming are fearful, and full of horror. Therefore Montanus interprets it thus: the day is great in respect of the good, & dreadful in respect of the wicked; resembling this place to that of John, Matth. 3.12.

But the reason why the Papists contend it should be the true Elijah, is, because they might prove that the Pope is not Antichrist. This is one of Sanders his great demonstrations to prove it, because Elijah must resist Antichrist, but Elijah is not yet come to do it. ergo, But what Prophet, what Apostle, what Scripture, ever told them any such thing. Papal traditions will leave nothing unknown, they tell us things wherein God's spirit is silent; they tell us the soldiers name who pierced Christ, the thieves name who were crucified with Christ, the hosts name in whose house he celebrated the supper, and the names of the two witnesses, Rev. 11.3. to the Enoch and Elias, if we will believe them: but their folly is made manifest to all that will see.

Before the coming &c.] Here is the time when Elias shall come, immediately before Christ's coming; that is, his first coming, which though it may seem to be described contrary, when it is said to be acceptable and gracious, yet this is spoken in respect of divers parties: that whereas there were some that contemned and made no account of the mercies of Christ, to them it should be a dreadful day, but to the godly, acceptable and gracious.

The coming of Christ is very terrible, to all natural, [Doctrine] wicked and impenitent men. That is, his preaching of the word, whether in his own person, or by his Ministers. So, Esa.11.4. He shall smite the earth with the red of his mouth, and with the breath of his lips shall he slay the wicked: which is again repeated, Rev. 2.16. And by his Ministers he doth it, 2. Thes. 2.8. 2. Cor. 2.15.16.

Because he brings them by this to the sight of sin, Rom. 3.20. [Reason 1] 1. Cor. 14.24.25. and so makes them to see, though unwillingly, how ugly and filthy lepers they are, how defiled in nature, in soul, body, mind, will, affections, in word, deed, actions, which must needs trouble them and strike terror into them.

Because by this he brings them to the sense of that punishment which is due for sin, [Reason 2] so that though the sight of sin last no longer then they are looking into the glass that discovers them, yet the sense of the punishment may terrify them.

By this he also troubles his own, [Object.] and the most penitent, as we see, Act. 3.37.38.

He doth so, [Answ.] when he first brings them to repentance, or after, when they grow secure: But the difference is, that in these it is to salvation, in the other to their greater damnation and hardening.

Other things which might be observed here, are already noted, Cap. 3.1.

VERS. VI.

And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the Earth with cursing.

AND he shall turn the heart of the fathers.] In this verse is described the end of John's coming before Christ, his office, which is to convert the hearts of the Fathers to the children, and to bring them to an holy union of faith, to work repentance in all, and to turn them from iniquity to the living God.

He shall turn.] He shall be my instrument to turn or convert men; speaking honourably of the Ministry of the word, to show how powerful it is, when he worketh with it. The Ministers then convert, when they are Co-workers with God, 1. Cor. 4.15. 1. Cor. 15.10. but prevail not when he denies assistance, 1. Cor. 3.7.

The heart of the father to &c.] Saint Aug. and Jerome, by the Fathers, understand Abraham, Isaac, and Jacob, and the Prophets, and by Children, the Jews; when by the preaching of John the Jews should believe in Christ, in whom the Fathers had believed; then should their fathers hearts be turned and affected towards them, which otherwise were averse from them. Some understand by Fathers, the Jews, and by Children, the Apostles and other Christians, according to that Psal, 45.16. And when the Jews were converted, by Elias, to believe as the Christians did, then were the Fathers and Children of one mind, consenting in one truth. But some understand by them all ages, orders, degrees of men, meaning that John should execute his office with the like authority, gravity, and power towards all, and shall have and see the fruit of his labors in all sorts, and so it is interpreted, Luke 1.17. That John when he came, should find many dissensions, many strange opinions and dotages, but he should gather them to God, and bring them from those dissensions to true unity, that they may grow together in one faith.

Lest I come and smite the earth with a curse.] These words menace as many as resisted John's Ministry. There were among this people many obstinate and willful, who had need of this rousing and awakening: a threatening also, not only against particular men, but to destroy the whole Nation of the Jews, by famine, pestilence, war, and exile.

Repentance is wrought by the preaching of the word. Vide, [Doctrine 1] Cap. 3.7.

The Ministry of the word works upon all, old, young, rich, poor, [Doctrine 2] noble, base, &c. This was manifest by John's preaching, Mat. 3.5. Luc. 3.10. &c. By Paul's, 1. Cor. 1.26.27. We read of Noble Theophilus, Luc. 1.1. Of the Shop-keeper, Act. 16.24. Of the Iaoler, ver. 34. Of the devout Greeks and the honorable women, Act. 17.4. And of the elect Lady, 2. Epist. John.

Because God hath decreed to save of all sorts some; then must the word needs work upon them, it being the means of salvation, [Reason 1] 1. Tim. 2.4.

Because that when he converts by it, the wise, rich, and mighty, [Reason 2] he might show his power, and the power of the word, in the weakness of man; 1. Cor. 1.25. when by it he shall make them account their wisdom, folly &c.

Because when he calls of all sorts, [Reason 3] it might appear that when they are not wrought upon, it is not their state and condition that doth hinder them, as if God had given it them to snare them, but it is from the corruption of their own hearts who abuse them, seeing others their equals are converted.

To encourage the Ministers in the diversity of their hearers, [Use] as different in conditions as complexions, in hearts as faces; yet to go on and deliver the word with faithfulness, expecting that the Lord shall make it profitable to the saving though not of all, yet of some of all sorts; that as he wrought effectually in Peter towards the circumcision, and was mighty in Paul towards the Gentiles, Gal. 2.8. So he will this day be powerful to some of the rich, the next to some of the poor; this Lord's day to one of honor, the next haply, to one in disgrace and vile, to all according to the pleasure of his own working.

A Table of the Contents.

The letter (a) showeth the first Alphabet, the letter (b) the second, the figure showeth the Page.

  • A.
    • A Ccepting of persons, a great sin b 74 75
    • Adversity b 158
    • Adultery b 192
    • Adultery annuls not marriage b 119
    • Affection how far necessary in God's service a 159 160 Affliction, a burden a 3 It befalls God's dearest children. a 8
    • Why it befalls them b, 236. 248
    • Alms of oppressors, a, 223. 224 226
    • Altar, what it is. a, 126
    • Anger of God. a, 187. 188
    • Angels, the name to whom given. b, 166
  • B.
    • Banishment a proof of God's anger. a, 29
    • Blasphemy a great sin. b, 152
    • It much displeaseth God, b, 153
    • some kinds of it. b, 156. 157 248. 249
    • Blessings abused, aggravate sin. a, 208
    • Bread, what meant by it. a, 126
    • Bondage of natural men. b, 281 282
    • Bounty in God's service. a, 150. 151. 152.
    • Bounty of Idolaters. b, 213. 214
    • Burden, what it signifies. a, 2
  • C.
    • Calling of Ministers b 26. 27. 49. 50 faithfulness in particular calling b, 36. 37. How children to be ordered by their parents for their callings a, 66. Sins against ones calling are more heinous. a, 120
    • Catholic Church, and the members of it. b, 102
    • Children, their duty. a, 57 59. 60. 64 67. 69. 71. 73
    • Children of God, their happy condition. b, 237. 238
    • Christ, to whom he comes. b, 167 his coming desired. by Patriarchs. b, 168. his coming promised long. b, 170. 171 he is our Prophet b, 172. 173. be purifieth his people b, 175. 176
    • Church, now Catholic. a, 194. it is the most excellent society. b, 178. it may err, b, 59. 60. 61. it must be holy. b, 89. the honor and prosperity of it. b, 240. 241.
    • Church-robbers. b, 219. 220. 221 225. 228 229
    • Conference of godly. b, 261.
    • Creation binds us to God's service. a, 91. 92.
    • Creatures have all power from God. b, 12.
    • Credit, not got by sin. b, 17. 19.
    • It is gotten by honoring and maintaining of Ministers. b, 239
    • Customs, injurious concerning tithes. b, 225
  • D.
    • Dearth and famine for sin b, 14
    • Death, how God's children freed from it b, 278 279
    • Deceivers in God's service a, 231 233
    • Desire of Christ b 179 180
    • Disgrace brought by sin, foretells ruin, without repentance b, 20
    • Divorces for needless causes b 122
    • Divorce may only be by authority b. 118 119 unlawful, but only for adultery b, 141 142 143 144
    • Dominion of sin b, 278
    • Donatives, their original b 228
  • E.
    • Elijah, who he is b, 286 287
    • Election binds us to God's service a, 94 95
    • Encrease in grace b, 281 282
    • Error not to be taught b, 41
    • Excellency of the godly b, 267
    • Excommunication a, 129 130 131 132
    • Executors of wills their sin b, 198 199
    • Exhort, we must exhort one another b, 258 259
    • Extraordinary providence of God for his people b, 237
  • F.
    • Famine for sin b, 14
    • Fatherless children not to be injuried 198 199
    • Favor of God how to be esteemed b, 205 206
    • Fear of God a 97 98 the want of it causes sin b, 201 differences of filial and servile fear a, 98 99 the effects of God's fear a 101. servile fear, what it is, with the effect of it a 110 111
    • Forgetfulness of benefits a, 25
    • Free will b, 138 281
  • G.
    • God, his power a, 37 his anger a, 187 188 the Lord of hosts a, 37
    • Godliness causeth prosperity b, 250
  • H.
    • Hearing required b, 51 52 53
    • Heart must be kept pure b, 137
    • Honor of God a, 97
    • Honor lost by sin b, 19
    • Hopes of wicked men vain a, 38 39
    • Hosts, God the Lord of hosts a, 37
    • Husband may not grieve his wife b, 105 106
    • Hypocrisy a, 156 157 b. 187 188 It is a great sin a, 220
    • Hypocrites think all too much for God a, 218
    • Hypocrites justify themselves when under judgments a, 251 252
  • I.
    • Idolaters liberal in their worship b, 213 214
    • Imitation of predecessors virtues b, 58
    • Impropriations of Churches b, 228 229
    • Inconveniences must not hinder obedience to God b 4 5
    • Ingratitude a great sin a, 16 17 25 208
    • Injuriousnesse is against nature b 79 it is against religion b 80 81
    • Injustice is joined with irreligion b, 150 151 268
    • Invocation of Saints b, 181
    • Ironies, whether lawful a, 167 168
    • Irreligion b 187 268
    • Judgments, are for sin a 41 they should restrain sin a 5. Of profiting by them a 10, 11. They profit not the wicked b 13. How wicked carry themselves in them b 98. How vain their course is b 98 99 Hypocrites justify themselves under them b 251, 252
    • Judgments may be upon things belonging to men, as well as upon their own persons b 235. No person freed from judgments b 10, 11. The causes of judgments b 96. God brings them not but upon known causes b 185 They are equal a 52. God will be justified in them, a 43 44 47 God hath glory by them a 54. God can bring them with a word b 16. The difference of them on the godly and the wicked a 45, 46
    • Iudgeing of others a 146, 147, 148 149
  • K
    • Kingdoms, dispoed of by God a 40
    • Knowledge of God, how needful, a 152, 153
    • Knowledge excuses not hearing b 6. 7. God knows the wicked and their ways a 184, 260
  • L
    • Lame service a 156
    • Law the false pretence of it increaseth sin b 147
    • Liberality of Idolaters b 213, 214
    • Long life a blessing b 29, 30
    • Love the causes of it b 77
    • Love of God to his Church a 19
  • M
    • Magistrates, when they neglect to punish, God will do it b 94. How they are to give judgment b 185 186 how to be obeyed a 63, 82
    • Maintenance of Ministers b 215 216 221 224 225 226. 227 232 233. What it is b 216 218. How necessary b 227 228. A blessing to such as maintain them b 231, 232
    • Marriage how children to. submit to their parents in it a 69 God is the witness of marriage b 115. The description of marriage b 121 122. The author of it b 132. The end of it b 133
    • Marriage with contrary religion b 90, 91, 92 Vnfaithfullnesse in marriage is sin against God b 112
    • Married persons, their duty b 120
    • Mass whether one may be present at it a 157
    • Meditation of the word b 7
    • Mercy of God only keeps off judgments b 203 204
    • Mighty men cannot withstand God b 273
    • Mincha, what it signifies a 199
    • Ministers, must put difference between godly and wicked a 126 130. They sin, if censure not the wicked a 132 Contempt of God's Ministers and his worship go together a 214. Best Ministers most contemned a 219, They must apply doctrine b 2, 3 what their care must be concerning God's worship b 8, 9. A special Covenant is made with them b 24 25. They deliver whole truth b 39 they must not corrupt the word b 41 they must be holy b 42. They must preach so as to convert men b 45 they ought to be learned in the Scriptures b 48 It is a great corruption, when they occasion men to sin b 67 when they are contemned and hated justly b 70, 71 what they are then to do b 74 they are God's Messengers b 166 to defraud them of their maintenance, is sacrilege b 215, 216, 219, 220, 221, 225.
    • Ministry of man ordinarily used by God a 12, 13. How to be esteemed a 13, 14. None may take it upon him without a calling b 26. The efficacy of the Ministry b 291.
  • N
    • Nature teaches not to wrong any b 79.
  • O
    • Obedience due to God in all things b 4, 5. How far due to parents a 62, 63, 64 66. How far due to Masters a 80, 81, 82. How far due to Magistrates a 63, 82.
    • Old men, their duty b 30.
    • Omission of duties b 208. 209.
    • Oppression, God not pleased with sacrifices of it a 222. 224, 225.
    • Oppressors not heard of God b 110
    • Original sin b 126, 280
  • P
    • Papists plea of bounty b 214,
    • Parents to take care of children's souls b 127, 128.
    • Passion a 25.
    • Patience under affliction a 4, 5.
    • Patience in injuries b 108, 109.
    • Peace only to the upright b 45.
    • People of God, may be punished a 8, 9, 10. Their privileges a 27.
    • Person must be accepted, before his prayers are a 189.
    • Perfection, whether in this life b 14.
    • Perfididiousnesse, a great sin b 82, 83
    • Piety brings prosperity b 250.
    • Plenty, promised to the obedient b 31. promist to paiers of tithes b 231, 232, 233
    • Polygamie b 122, 129 130.
    • Popes may and have erred b 61, 62 their Church robbing b 228.
    • Portion, how children to submit in that a 67.
    • Poverty of Ministers b 226, 227.
    • Power of God a 37.
    • Praise, God to be praised for deliverances a 55.
    • Prayer not heard, how great a judgment a 169, 170. When the season of prayer a 170. How we must pray a 172. What to pray for a 173.
    • Prayer to Saints departed a 175. Prayers of wicked not profitable a 178. Where to pray a 197, 198. All need the prayers of others a 174. Prayers of God's people accepted b 181, 182.
    • Preferring man before God how heinous a 160, 163.
    • Priest how the word used a 203.
    • Professors, their sin most heinous a 210.
    • Prophanesse of heart, how known a 145.
    • Prophets 3. sorts a 12. Christ our prophet b 172, 173
    • Prosperity b 158 159.
    • Prosperity promist to piety b 250. No note of true Church b 241, 242.
    • Providence of God, not to be questioned b 160. To deny it, is pride against God b 244, 245. Whence it is that men doubt of it b 247, 248. God's providence and protection a bond of service a 105.
    • Public worship to be attended b 52, 53.
    • Punishment, God's own people punished a 8 wicked oft do escape unpunished long b 256. Purgagatory b 178 179 235
  • R.
    • Redemption of the elect b 277 Regenerate, their works holy a 205
    • Reigning sin what b 278 Religion teaches to do no wrong b 80 81 Remembrance, God remembers our ways b 262 Repentance only removes judgments b 6, 210, 211 Reproof a 133 134 Revenge, the desire of it a 49 Reward to obedience b 33
    • Riches, the way to attain them b 32 234 whether fit for Ministers b 226 227 Wicked oft increase in riches b 254 255
    • Righteousness cannot be without religion b 268, 269 Righteousness inherent b 276
  • S.
    • Sacraments, their efficacy a 142 the Ministers of them b 28
    • Sacrifices of N. Test. a 144 what Sacrifices required of Christians a 202 Sacrilege b 212 215 219 220 221 239 240 Sanctification of God's elect b 275 276 Scoffing speeches, whether lawful a 167 Sencelessenesse under judgments a 3, 4 Separation may not be from a Church for the abuses of it. a 177 180
    • Servants their duty a 76 78 83 86 89
    • Service of God must be with best a 150 183 Sick service a 159
  • T.
    • Temple, people not bound to it in prayer. a, 197
    • Tempting of God, what. b. 230 231
    • Tithes, whether still in force. b, 216. 217. 218.
    • Thoughts are known to God. a, 138
    • Toleration of Papists. a, 179
    • Truth, all of it to be delivered b 39
  • V.
    • Virginity how to be esteemed of. b 136
    • Vowes to be observed a 234 235
    • Usury b 85
  • W.
    • Wages of hirelings, not to be detained b 195
    • Wards, the abuse b 198 199
    • Watchfulness required of us b 260
    • Widows not to be oppressed b 196 197
    • Wicked though flourish shall be destroyed b 272 273
    • Wife is husbands companion b 117 choice a of wife b 144 145
    • Witches not to be sought unto b 189 190
    • Word of God, how to be preached a 6 7. How to be heard a 7. must be applied b 2 3. must be all delivered b 39. it must be heard publicly b 51 52. It must be sought after b 54 55 All things are good or evil as they are with or against the word b 84. Wicked not able to abide the preaching of it b 174
    • Works no cause of justification a 189
    • Worship of God must be holy a 127 Where that is abused, God is abused a 138
    • Worship of God removed for contempt a 229
    • Worship of God furthered by maintenance of Ministry b 227 228
    • Wrath of God a 44 45
  • Z.
    • Zeal. a 159
FINIS.

AN EXERCITATION UPON THE PROPHECIE OF MALACHY

Wherein,

  • The Context is illustrate by a clear Analyse,
  • The original Text is examined,
  • Most translations extant are conferred,
  • The expositions of the ancients and others are weighed,
  • Together with some occasional observations.

By SAMUEL TORSHELL,

Intended by way of Addition to a larger Commentary upon the same Prophecy, by that reverend and godly Divine Mr. Richard Stock, and now since his death at last published with the consent of his Executors by the same Author.

LONDON, Printed by Edward Griffin, for Daniel Frere, Thomas Nichols and Samuel Enderbey and are to be sold at their shops in little Britain and Pope-head Alley. 1640.

NO BILISSIMO AC HONORATISSIMO DOMINO, D. EDOVARDO, COMITI DORSET, BARONI DE BUCKHURST, Serenissimae Dominae Reginae Domino Camerario, praenobilis ordinis Periscelidis Militi, & Serenissimo Domino regi CAROLO, a Conciliis secretioribus: DEPVRATAE ELOQVENTIAE FACILE PRINCIPI: INGENUORVM OMNIVM STVDIORUM fautori, Mecaenati Dignissimo: IN OMNIBUS NEGOTIIS A D HONOREM REGIUM ac Salutem publicam spectantibus, Vigilantissimo ac prudentissimo Consiliario: Has EXERCITATIONES in Prophetam MALACHIAM, Ut exile quidem, at Devotum tamen, perpetuae observantiae & maximi obsequii Testimonium, D. D. D.

Sacellanus ejus indignus, Humillimus Servus, Samuel Torshel.

To the Reader.

I T was not choice, but occasion that cast me upon this Subject. Having the original notes of the Sermons of that reverend, learned and godly Divine, M. Richard Stock upon this prophet Malachi, entrusted into my hands, and upon perusal of them finding many necessary points most wholesomely treated of; I thought it too great an injury both to his Name, and to the publicque, to make them only mine, and to keep them to mine own use; and therefore I resolved, (not without the judgment and approbation of other men) to communicate them unto the use of others. But withal observing, that his aim being only the edification of a popular audience, he had only indeavored to apply the Text to the condition of his present hearers; and had left somewhat to be done to make it a Compleat Commentary; I set myself to examine the original, to confer translations, to inquire into the several glosses and expositions of the Ancients and Modern's; and have thereupon made up what you see, by way of Exercitation. Not out of any opinion of mine own ability, or an ambition to be upon the stall, or out of anymore peculiar delight that I take in this kind of study, which yet is a study most worthy of a Divine, and which may exercise the most able; especially these more difficile pieces, I mean, the prophecies, which according to the Hieroglyphique of prophecy w ch (they say) doth hang among other pictures in the Vaticā library at Rome, are like Matrones with their eyes covered. In regard of which difficulty it was, that Paulinus Bishop of Nola, (a man much commended by S. Aug. and S. Hier; and one that had not any resolution against writing, for he wrote other tractes, as Verses and Epistles, ) would not be drawn to write commentaries, though he were entreated by many of his friends, as deeming himself unworthy, though he were indeed very able. I commend his spirit, though I follow not his example, and I have given you the excuse above.

I have everywhere followed the Grammatical, which is the lawful and geunine sense of Scripture. Men have been too wanton with Allegories Origen, S. Ambrose, S. Jerome himself, and others of the Ancients, have been blamed for it by learned men. It were easy, to multiply instances, but it were needless. I have also sought the most proper grāmaticall sense, not always the first but the most agreeable to the nature of the context; which while it hath not been observed, many absurd interpretations have been made. Corn. a lapide saith, he heard one preach, that Moses died kissing of God. Because of that place Deut. 34.5, He died upon the mouth of the Lord. Not observing the use of that phrase among the Hebrews, which also the Septuagint, the Chaldee, the Vulgar Latin, our English, and (for ought I know) all interpreters do express, He died according to the word of the Lord. But I will not enlarge myself here, because I speak unto the same point in the Epistle before M. Stocks commentary. I will only request this of the learned reader, (if any such shall vouchsafe to bestow his eye so meanly,) that he make a favorable judgment of what defect or other blemish he may discern in a work of this nature, w ch could not be smoothly wrought, nor wrought in all things to mine own satisfaction, having the use of no books but mine own, and living almost an 100 mile from any publicque library. Yet such as I have, J have not neglected to consult: willing to cast off that untrue and slanderous aspersion which Francis Ribera hath thrown upon Protestant Jnterpreters; that they read not the Commentaries of the holy fathers, but being furnished with some poor measure of knowledge in the tongues, they read the Scripture as if they were to read Livy or Cicero.

Whatsoever it is that I have done in this, I submit it to the censure of this Church of England, of which I am a part & member, and in which I make my daily prayers unto Almighty God, that truth and peace may still be maintained, and that she may still flourish with prosperity & reputation, notwithstanding the ill will and ill-opinion of all sorts round about her.

S. T.

A Table of the Digressions.

    Malachi. Ch. Ver.
  • OF Malachi; who he was, His Country, and parentage. 1.1
  • A Discourse about the names of Angels. 1.1.
  • A discourse about the giving of names to children. 1.1.
  • A discourse concerning the name of Altar. 1.7.2, 13.
  • Concerning the honor due to God's house and service. 1.7.
  • Concerning the admitting of such only into sacred orders, as are fit and worthy. 1.8.
  • A discourse about Preaching and Catechising. 2.7.
  • Concerning the question; whether disparitas cultus, be an impediment of Matrimony. 2.11.
  • Concerning Polygamy, & the distinction of Bigamy. 2.15.
  • Of the question, whether a judge be bound to give sentence secundum allegata & probata. 3.5.
  • A discourse of the ancient severity against adulterers. 3.5.
  • A discourse of the care of Widows and Orphans. 3.5.
  • A discourse of the discovery of Atheism. 3.5.
  • Of the ill conse quence of keeping the Clergy poor. 38.
  • Of Tythes. Their kinds, use, and how due. 3.8.
  • A discourse of the Division of the Bible into Chapters and verses. 4.1.
  • A discourse of the Phoenix, and the aenigmatical use of it. 4.2.
  • A discourse of Samson, how in his name, a type of Christ. 4.2.
  • A discourse of the necessity and benefit of acquaintance with God's Law. 4.4.

A Table of all such Texts of Scripture as are occasionally quoted, or illustrated in the exposition of this Prophecy.

Genesis Malachi.
Ch. Ver.
CH. 2.1. 1.4
Ch. 2.18 2.14
Ch. 4.3 1.11
Ch. 4.14 4.6
Ch. 5.24 2.6
Ch. 6.4 1.6
Ch. 7.11 3.10
Ch. 8.12 3.10
Ch. 14.18 2.11
Ch. 16.5 2.16
Ch. 17.1 2.6
Ch. 18.21 3. 5
Ch. 19.6 1,10
Ch. 22.14 2.11
Ch. 25.23 1.3
Ch. 25.30 1.4
Ch. 28.17 4.5
Ch. 29.31 1,2
Ch. 31.7 3.5
Ch. 31.38 3.11
Ch. 31.41 3.5
Ch. 31.50 3.5
Ch. 32.13 1.11
Ch. 33.11 3.10
Ch. 35.2 2.11
Ch. 37.10 2.3
Ch. 38.11. 3.5
Ch. 38.14 3.5
Ch. 39.35 2.11
Ch. 41.5.7 4.6
Ch. 24.33. 1.6
Ch. 24.36 3.11
Ch. 43.11 1.11
Ch. 47.12 2.9
Ch. 49.28 3.1
Exodus Malachi.
Ch. Ver.
Ch. 2.10 4.4
Ch. 3.1 4.4
Ch. 7.11, 12 3 5
Ch. 9.35 1 1
Ch. 10.2 4 4
Ch. 16.18 2 9
Ch. 19.5 3 17
Ch. 22.18.21, 22 3 5
Ch. 23.6.9 3 5
Ch. 23.17 1 14
Ch. 23.18 2 3
Ch. 29.38, 39, 40, 41 1. 11
Ch. 32.26 2 5
Leviticus Malachi.
Ch. Ver.
1 7
Ch. 1 &, 2 & 3 1 11
Ch. 2.1 1 7
Ch. 3.11 2 3
Ch. 7.32 2. 13
Ch. 18.18 3 5
Ch. 19.33, 34 1 7
Ch. 22.20 1 14
Ch. 22.23 3 8
Ch. 27 32.
Numbers Malachi.
Ch. Ver.
Ch. 4.37.45 1 1
Ch. 6.21 2 9
Ch. 6.25 1 9
Ch. 14.22 3 5
Ch. 25.7, 8 2 5
Deuteronomy Malachi.
Ch. Ver.
Ch. 2.8 1 2
Ch. 6.1 4 4
Ch. 6.1, 16 • . 10
Ch. 10.18, 19 3 5
Ch. 15.21 1 7
Ch. 18.10 3 5
Ch. 21.15. 1 2
Ch. 24.14, 15.17 9. 5
Ch. 27.15 1. 14
Ch. 30.2 3. 7
Judges Malachi.
Ch. Ver.
Ch. 1.15 3. 10
Ch. 7.4 3. 2
Ch. 11, 10 3. 5
Ch. 19.10 2. 11
I Samuel Malachi.
Ch. Ver.
Ch. 1.6.10 2. 13
Ch. 2.30 2. 6
Ch. 3, 3 3. 1
Ch. 10.10.27 1. 11
Ch. 12.15 3. 5
Ch. 232.1 3. 17
Ch. 28.24 4. 3
Ch. 31.9 2. 12
II Samuel Malachi.
Ch. Ver.
Ch. 8.6 1. 11
Ch. 13.12 2. 7
Ch. 13.26 2. 15
Ch. 17.11 1. 8
Ch. 20.3 3. 5
Ch. 20.3, 26 1. 6
Ch. 21.7 3. 17
I Kings Malachi.
Ch. Ver.
Ch. 8.33.35 3. 7
Ch. 9.26 1. 3
Ch. 11.1 2. 11
Ch. 18.45 3. 14
Ch. 19.8 4. 4
Ch. 19.8, 10 1. 4
Ch. 21.1 3. 1
II Kings Malachi.
Ch. Ver.
Ch. 3.15 1. 1
Ch. 4.3.4.5.6 3. 10
Ch. 5.26 2. 15
Ch. 7.2 3. 10
Ch. 9.25 1. 1
Ch. 25, 18, 21 1. 1
I Chron. Malachi.
Ch. Ver.
Ch. 9.23 3. 14
Ch. 16.38 1. 80
Ch. 62.1.20 3. 10
II Chron. Malachi.
Ch. Ver.
Ch. 8.17 1. 3
Ch. 31.4 3. 8
Ch. 33.6 3. 5
Ch. 35, 15. 1 10
1 10
Ezra. Malachi.
Ch. Ver.
Ch. 7.1 1 1
Nehemiah Malachi.
Ch. Ver.
Ch. 5.14 1 8
Ch. 13.10 3 8
Ch. 13.11, 12, 13 3 10
Esther Malachi.
Ch. Ver.
Ch. 2.5. 2 11
Ch. 6.1. 3 16
Job Malachi.
Ch. Ver.
Ch. 2.10 2 15
Ch. 16.19 3 5
Ch. 19.3 3 5
Ch. 22.23 3 15
Ch. 29.11 3 12
Ch. 29.18. 4 2
Ch. 30.8 1 6
Ch. 30.18 2 9
Ch. 33.6 2 9
Psalms Malachi.
Ch. Ver.
Psalm 1.1 2 6
Psalm 9.5 2 3
Psalm 10.8 1 13
Psalm 17.8 4 2
Psalm 24.5 4 2
Psalm 35.14. 3 14
Psalm 49.9 3 5
Psalm 51.19 3 3
Psalm 58.9 2 14
Psalm 64.7 3 1
Psalm 68.5 3 5
Psalm 76.2 2 11
Psalm 80.9 3 1
Psalm 82.3 3 5
Psalm 84.11 1 10
Psalm 95.9 3 15
Psalm 103.17 4 1
Psalm 126.2, 3 1 5
Psalm 139.9 4. 2
Psalm 141. 1 11
Proverbs Malachi.
Ch. Ver.
Chapter 13.24 1 2
Chapter 18.14 3 2
Chapter 19.6, 7 1 2
Chapter 22.23 3 8
Chapter 29.8 1 13
Eccles. Malachi.
Ch. Ver.
Chapter 2.8 3 16
Isaiah Malachi.
Ch. Ver.
Chapter 1.26 3 2
Chapter 8.11 1 1
Chapter 9.3 1 11
Chapter 9.9.10, 11 1. 4
Chapter 13 5 4. 6
Chapter 13.22 3. 5
Chapter 13.19, 20, 21, 22 1. 3
Chapter 21.11 1. 4
Chapter 28.1 3. 14
Chapter 29.1 2. 3
Chapter 30.13 3. 1
Chapter 40.3 3. 1
Chapter 42.19 1. 1
Chapter 43.24 2. 17
Chapter 47.8 3. 5
Chapter 47.14 4. 1
Chapter 48.10 3. 2
Chapter 57 14 3. 1
Chapter 57.19 1, 12
Chapter 61.4 1. 4
Chapter 62.6 2. 9
Chapter 62.10 3 1
Chapter 64.1 3. 1
Chapter 65.2 3. 7
Chapter 65.11 1. 7
Chapter 66.5 4. 6
Chapter 66.20 1. 11
Chapter 66.21 3. 3
Jeremiah Malachi.
Ch. Ver.
Chapter 2.22 3. 2
Chapter 6.20 3. 4
Chapter 9.7 3. 2
Chapter 22.3.13 3. 5
Chapter 29.23 3. 5
Chapter 30.9 4. 5
Chapter 46.21 4. 3
Chapter 49.9.18 1, 13
Chapter 49.11 3. 5
Chapter 50.11 4. 3
Chapter 51.5 3. 5
Chapter 51.52 2. 13
Lament. Malachi.
Ch. Ver.
Chapter 1 1 3. 5
Chapter 3.40 3. 7
Chapter 4.21 1. 4
Chapter 5.3 3. 5
Chapter 5.18 1. 3
Ezekiel. 4. 5 Malachi.
Ch. Ver.
Chapter 1.22 1. 11
Chapter 2.3 1. 3
Chapter 25.13 1. 2
Chapter 35.3.7.15 1. 2
Chapter 41.22 3 5
Chapter 46.18
Daniel 1. 8 Malachi.
Ch. Ver.
Chapter 1.3, 4, 5
Chapter 1.8 1. 7
Chapter 8.12 2. 6
Chapter 9.21 1. 11
Hosea Malachi.
Ch. Ver.
Chapter 7.16 3. 7
Joel Malachi.
Ch. Ver.
Chapter 1.4 3. 11
Chapter 1.17 3. 10
Chapter 2.2 4. 2
Chapter 2.21 1. 5
Chapter 2.23 4. 2
Amos Malachi.
Ch. Ver.
Chapter 5.21 1. 3
Chapter 5.27 1. 4
Obadiah. Malachi.
Ch. Ver.
Verse 3.4, 5 3 3
Verse 10.11 2. 2
Micah Malachi.
Ch. Ver.
Chapter 3.5.11 3. 8
Haggy Malachi.
Ch. Ver.
Chapter 1.13 1. 1
Chapter 2.8 3. 1
Zephaniah Malachi.
Ch. Ver.
Chapter 3.15 2. 2
Zacharias Malachi.
Ch. Ver.
Chapter 1.3. 3. 7
Chapter 3.8 4. 2
Chapter 5.3 2. 2
Chapter 7.10 3. 5
Chapter 11.8 4. 6
II Esdras. Malachi.
Ch. Ver.
Chapter 1.40 1, 1
Tobit Malachi.
Ch. Ver.
Chapter 1.7.8 3, 8
Matthew Malachi.
Ch. Ver.
Chapter 2.2 4, 2
Chapter 2.4 4. 5
Chapter 3.2 4. 6
Chapter 3.12 4. 1
Chapter 6.11 1. 7
Chapter 6.24 1. 2
Chapter 6.26 2. 15
Chapter 10.5 1. 11
Chapter 10.37 1. 2
Chapter 11.10 3. 1
Chapter 11, 14, 15 4. 1.5
Chapter 17.10, 11, 12. 4. 1.5
Chapter 17.24 2. 15
Chapter 19.11 2. 16
Chapter 20 4. 1
Chapter 20.28 4. 2
Chapter 21.44 4. 5
Chapter 23.37 4. 2.
Chapter 24.27 4. 2
Chapter 26.58.74 4. 1
Mark Malachi.
Ch. Ver.
Chapter 1.1 4. 5
Chapter 6.3 2. 15
Chapter 11.17 2. 15
Chapter 1.16, 17 4. 25
Chapter 1.76.77, 78 3. 1
Luke. 4. 2.6 Malachi.
Ch. Ver.
Chapter 2.22 3. 1
Chapter 2.34 4. 1.5
Chapter 9.9.17 4. 5
Chapter 7.5 1. 11
Chapter 14.1 1. 7
Chapter 14.20 1. 2
Chapter 19.44 4. 5
John Malachi.
Ch. Ver.
Chapter 1.1 4. 1
Chapter 1.6 3. 1
Chapter 1.29 4. 1
Chapter 2.19 3. 1
Chapter 5.35.37 4. 1
Chapter 6.23 2. 2
Chapter 7.24 2. 9
Chapter 8.16, 17, 18 3. 5
Chapter 8.56 3. 1
Chapter 9.22 4. 6
Chapter 9.39 4. 1
Chapter 20.28 3. 1
Acts Malachi.
Ch. Ver.
Chapter 3.1 1. 11
Chapter 4.36 3. 2
Chapter 6.2 3. 5
Chapter 6.7 3. 2
Chapter 7.53 3. 1
Chapter 15.20 1. 7
Chapter 20.21 1. 11
Chapter 21.28 1. 11
Romans Malachi.
Ch. Ver.
Chapter 2.9 1. 11
Chapter 9.11, 12, 13 1. 2
Chapter 9.29 1. 4
Chapter 10.21 3. 7
Chapter 12.1 3. 3
Chapter 15.11.16 1. 11
I Corinth. Malachi.
Ch. Ver.
Chapter 2.5 4. 6
Chapter 9.8, 9 2. 15
Chapter 10.21 1. 7
Chapter 16.22 4. 6
2 Cor. 9.6 2. 2
Galatians. Malachi.
Ch. Ver.
Chapter 3.13 1 14
Chapter 3.19 3. 1
Ephes. 5.2 1. 11
Philip. 4.18 1. 11
Coloss. 2.14 3. 8
II Thessal. Malachi.
Ch. Ver.
Chapter 2. 4. 5
Chapter 2.5 2. 15
I Timothy Malachi.
Ch. Ver.
Chapter 1 20 4. 6
Chapter 2.8 1. 11
Chapter 3.16 3. 1
Chapter 5.3 3. 5
Hebrews Malachi.
Ch. Ver.
Chapter 2.2 3. 1
Chapter 10.5 1. 11
Chapter 11.5 4. 5
Chapter 13.16 1. 11
James 5.4 3. 5
1 John 5.16 4. 6
Jude 14. 4. 6
Revelation Malachi.
Ch. Ver.
Chapter 1.6 3. 3
Chapter 5.8 1. 11
Chapter 11.3 4. 5

FINIS.

I shall desire the Reader to mend with his pen these few Errata before he read the Exercitation, which being short and the language of it rough, the least error will make him miscarry in the sense. Some other smaller faults he will find, which will not hinder him.

PAge 1. Line 22. read, Montan. p. 2. l. 4. and l. 7. read, 〈 in non-Latin alphabet 〉 . p. 8. l. 4. read, their p. 10. l. 14. read because p. 14. l. 14. read, First, God's. p. 15. l. 25. read, Or as the p. 16. l. 28. read, what they brought p. 29. l. 26 read, Adon. p. 32. l. 2. blot out, is. p. 32. l. 42. blot out, to cleave p. 60. l. 12. read, that p. 65. l. 28. read, shalt not. p. 74. l. 4. read, as soon. p. 80. l. 36. blot out, I content to the. p. 82. l. 43. read, The Sun.

A Catalogue of the Authorities here cited.
Malachi. Ch. Ver.
ABarbanel, apud Buxtorfium, 1. 1
Abben-Ezra, 1. 1
Rab. Abraham, 1. 13
Rab. Abraham Davidis, seu, Abr. bar Dior. 1. 1
Acts and Monuments of Engl. Martyrs, 3. 5
Christ. Adricomius, in Deser. Ter. S. 1. 3
H. Ainsworth, in Pentateuch, 1. 9
Card. Allen. Apolog. 1. 8
Alex. ab Alex. Genial. Dier. 3. 5
Jo. H. Alstedi. Thesaur. Chronol. 1. 1
Paratitla Theolog. 1. 7
3. 1
Theologia Naturalis, 4. 2
Theolog. Casuum, 3. 5
Supplem. ad Chamieri Panstr. 3. 8
Aluredi regis leges Ecclesiasticae, 3. 8
Sixtini Amamae, Gramm. Hebr. 1. 2
Anomal. Speciales, 1. 13
3. 9
Antibarbarus Biblicus, 1. 1. 4
2. 12
3. 5
4. 5
Dissertatio de Keri, 1. 4
De recta lect. L. S. 1. 4
Dissertatio de nom. Tetragr. 1. 4
Guil. Amesii, Anti-Bellarm. 3. 8
S. Ambrosius, 3. 1
Andr. Althamerus, in Tacit. Germ. 3. 5
Lanc. Andrew's Bishop of Winchester his life, 3. 5
John. Annius, de Antichristo. 4. 5
Aquila, 1. 4
2. 3
Articles of Visit. 2. 7
Arator. 4 4
Arabica versio, Alex. & Antiochena, 1. 11
2. 9
3. 2
Asterius, in Biblioth. Patrum, 4. 2
Athanasius. 1. 1
4. 4
S. Augustinus, passim. &
De Catechis. rudibus 2. 7
De Symbolo ad Catechum. 2. 7
B
BEllarmin. Gemitus Columbae, 1. 7
Controvers. 3. 8
4. 5
Benjamin in Itinerario, 1. 3
Bertinus, 1. 8
Theod. Bezae, Annotat. majores, 1. 4
4 6
Bibliotheca, Vaticana, Medicea, 2. 9
Benedict. College. Cantabr. 1. 7
John. Billii, Nov. Test. Gr. 4. 5
Bizozeri, Summa Casuum, 3. 5
Henr. Bocerus, de Iurisdictione, 3. 5
John. Bodinus, de Republica, 3. 5
Bonifacti Episc. Mogunt. Epist. 3. 5
Jac. Bonfrer. In Iudic. Comment. 1. 1
4. 2
Onomasticon, 1 1. 3
4. 4
Annotat. in Chorogr. Tabul. 1. 3
Ordo Breviarii secund. Usum Sarum, 4. 2
Mart. Bresserus, de Conscientia, 3. 5
Gasp. Brockmond. System. Theol. 3. 1
3. 5
4. 5
Hugh Broughton, Consent of Script. 1. 4
Burgensis in Hoseam, 1. 1
4. 5
John. Buxtorfi, Lexicon, 1. 4
Comment. Masoreticus, 1 1
3. 5
4 4
Biblioth. Rabbinica, 1. 1
De Abbreviat. Hebr. 4. 6
C
CAjetani, Peccatorum Summula, 3. 5
Comment. in S. Luc. 4. 6
Calvinus, passim.
Catecheses Cyrilli, 2. 7
Catecheses Mystagogicae, 2. 7
Canones, John. Pecham, Archiep. Cant. 1. 1
Incertae editionis, apud Spelman, 1. 7
Egberti Archiep. Eboracens. 2. 7
3. 8
Sub Edgaro rege, 2. 7
3. 8
Council. Cloveshoviensis. 2. 7
Canuti Regis, 2. 7
Aelfrici, 2. 7
2. 15
3. 8
Eccles. Anglicanae, 2. 7
Council. Neocaesar. 2. 15
Council. Calcuthens. 3. 8
Odonis Archiep: Cantuar: 3. 8
Guil: Cantarelli Var. Quaest: 2. 15
3. 5
King Charles Injunctions, 2. 7
3. 8
Chaldea Paraphrasis, passim.
Christoph: á Castro, in proph: 2. 3
Sanct. Chrysostonius. 1. 1
4. 1
Ludov: Capell: Histor: Apostolica, 1. 4
2. 11
Is. Casaubon, 2. 7
4. 1
Capitula Incertae editionis, apud Spelman. 1. 7
2. 7
Canuti Regis leges Eccles: 2. 7
Nic: Caussin: Holy Court, 2. 15
3. 5
Dan: Chamier: Panstrat: 3. 2
4. 5
Caesarius, in Biblioth: patrum, 4. 1
Concilium Cloveshoviense, 2. 7
Tridentinum, 2. 7
Neocaesariense, 2. 15
Quintum Generale, 3. 1
Romanum, 3. 1
Calcuthense, 3. 8
Wintoniense, 3. 8
Parisiense, 3. 8
Dordrechtanum, 2. 7
Constitutions and Canons, An. 1603. 2. 7
John. Cochlaei, Speculum Antiq. Devot. 2. 15
3. 8
Rich. Cosin. Tabulae polit: Eccl: Angl: 4. 6
Chemnitii, examen Conc. Trid. 1. 11
W. Chillingw: Relig: of Protest. 2. 7
Cicero, 2. 3
Cyrillus, 1. 10
2. 2, 7, 12.
3. 1
4. 1
Cyrus prodromus, in Biblioth: patr: 4. 1
Isid. Clarius, in Proph: 4. 5
D
PDamian: apud Choclaeum, 2. 5, 15
John. Davenanti Episc: Sarisb: Determine 2. 7
Rab. David. 1. 1
Delrio, 3. 5
Jah. Deodat. Ital. Biblia, passim.
Diodorus Siculus, 4. 4
Acta Synodi Dordrechti habitae, 2. 7
John. Drusii Lect. in Hoseam, 1. 1
Quaest. Hebraic. 1. 4, 13
4. 4
Tract. de Tetragram. 1. 4
Steph: Duranti, de ritibus Ecclesiae. 3. 1
E
EAdmeri Histor. Novorum, 3. 5
Edmundi regis leges, 3. 8
Edwardi Senioris Leges, 3. 8
Aethelstani regis leges. 3. 8
Edgari regis leges, 3. 8
Egberti Archiep. Eborac. Excerptiones 2. 7, 18
3. 8
Ekkchard, 2. 7
Elias Levita, 1. 1
Eniedeni Loc. V. & N. Test. explic. 3. 1
Epiphanius, 1. 1
S. Ephraem. serm. de 2 d. Adven. 3. 2
Erasmi paraph, in Evang. 1. 11
Eusebius de locis Hebraicis, 1. 1
Euthymius, 4. 1
F
ROb. F. Herrey, Table of proper names, 1. 1
Forsteri Lexicon, 2. 15
John. Foxi Martyrol. 3. 5
French Bible. passim.
Fumi Armilla aurea. 3. 5
G
THo. Gataker, Treat: of Lots, 2. 15
3. 5
John. Gagneius in Evang: 4. 6
Galatinus, de Arcanis, &c. 1. 4, 13
Genevenses Theologi apud Zanchium, 2. 11
Geneva Translation. passim.
Gilb. Genebrardi Chronolog: 1. 1
4. 1
Solom: Glassii, Philolog: Sacra, 1. 13
Tho: Goodwin. Mos. & Ar: 1. 11
3. 8
Gratian. Decret. 2. 11, 15
3. 5, 8
H
IOs. Hall, Bishop of Ex. Old Religion, 2. 7
Columba Noae. 2. 7
Serm. at Dort. 2. 7
Rab. Hananus, 2. 16
Dan. Heinsii, Aristarch. Sacer, 2. 9
Exercitat. Sacrae, 2. 2, 9
3. 1
4. 1, 2, 6
Christ. Hilvici Chronolog. 2. 5
S. Hieronymus, Passim, &, in Joelem, 1. 1, 3
In Esaiam, 1. 4
Epist. 4. 4
S. Hilarius, 4. 5
Historicum opus, Basil. editum, 3. 5
Histor. Gallic. 3. 11
Hist. of the Council of Trent, English by S t . Nathaniel Brent, 2. 7
Homerus, 4. 2
Hottoman, 3. 16
Joh. Huart. Examen: de Ingen. 1. 8
Gordon. Huntlaei, Epit. Controvers. 1. 13
Hugo Cardinalis. 1. 6, &c.
I
KIng James monit. preface, 2. 7
4. 5
Th. Jackson, Triplicity of Rom. Blasphemy, 2. 7
Corn. Jansen in Sirac. 4. 5
Doctor Jewel Bishop of Salisb. his Life, 2. 7
John. Ionstoni Thaumatogr. Nat. 4. 2
Fl. Joseph. Antiquit. Iud. 1. 4
Bell. Iudaic. 1 4
H. Isaackson, Saturn: Ephem. or Chronol. 1. 1
Isidor. Etymolog. 1. 1
S. Irenaeus, 4. 4
Fr. Junii, notae margin. 1. 1
2. 5
4. 4
Parallel: 3. 1
4. 2, 5, 6
Iustiniani Imper. Institutiones, 3. 5
Justin. Histor. 2. 13
Iuvenalis. 4. 4
K
THo. à Kempis, de Imit. Christi, 4. 4
Conradi Kercheri Concordantiae Gr: 1. 4
2. 15
John. Knobbari viduae, Epist. ad Episc: Antuer: 3. 5
L
LActantius, 4. 5
Arth: Lake. Bishop of B. and W. his Life. 2. 7
Sermons. 2. 15
Corn: à Lapide, passim. & Prooem. in proph: 1. 8
Edw. Leigh, Treat. of Promises, 3. 10
Leonard: Lessius de Antichristo, 4. 5
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
Manasseh Ben Israel, Conciliator, 1. 4, 6
3. 10
Mercerus, 4. 2
Steph: Menochius, passim.
Joh. Minshaei Ductor in Ling. 1. 1
2. 11
Missal 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 Civil 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
John. 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
John. Selden: de Dis Syris, 1. 4, 7
Septuag. Versio, passim.
Rich. Sibs Sermons, 3. 16
Silvest: Prier: Summa, 3. 5
Dom. H. Spelman: Council: Pam. Brit. 1. 7
Archaeolog. 2. 7
Rob: Stephani Thesaur. Ling. Lat. 1. 8
Rich. Stock Comment: on Malachi, passim.
Syriaca Versio, 1. 11
T
TAciti Descr. Germ. 3. 5
Targum. 1. 4, 11, 12
John: 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
John. 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. Usher: 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
John. Weems, Exposit. of Moses Law, 2. 11
4. 4
Christian Synagogue, 3. 8
Degenerate sons, 3. 5
Iodoc: Willichius in Taciti German: 3. 5
John. Winckleman: Passim.
Wierus, de praestig. Daemon: 3. 5
John. Wolfius 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 UPON THE PROPHESIE OF MALACHY.

I N the whole Book of Malachi which seems to be but one Prophecy or Sermon, we may (without any prejudice of others whose opinions the Reader may see, in John. Tarnovius, in Mal. proleg 6.) observe as the parts of it.

First, The inscription or the preface verse. 1.

Secondly, The prophecy it self. Vers. 2. &c. ad fin. proph.

I. The inscription or the preface. verse. 1. The burden of the Word of the Lord to Israel by Malachi. ] 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 Malachi.

I. The subject, or the subject matter of the whole book. The burden of the Word ] So our last translation, the Geneva English, the Italian of Deodate , Mintan, Winkleman. The Prophecy ] so Pagnin: and Piscator. The burthensome prophecy ] so Tremell. The word is 〈 in non-Latin alphabet 〉 , the root in Hebr. Nasa, signifies To lift or take up, to carry, to bear. According to which we have a phrase in Scripture, To take up a proverb. And so whereas the Septuagint sometimes renders the word, 〈 in non-Latin alphabet 〉 , Verbum, The word, sometimes 〈 in non-Latin alphabet 〉 , The Oracle or Divine answer, sometimes 〈 in non-Latin alphabet 〉 , The vision, here they render it 〈 in non-Latin alphabet 〉 , The assumption or lifting or taking up the word of the Lord. And they have expressed the Original, The lifting up of the Word against Israel. Though the Greeks use the word 〈 in non-Latin alphabet 〉 , and especially the Latins in another sense, among whom, Lemma is that word or short sentence, which is lifted up upon the head of the discourse, to be 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;
Ut si malueris, Lemmatasola logas.
If why the titles are ore-writ, you ask; I say;
The titles only if y'had rather read, 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 we usually call the Versus intercalaris or the foot of the ditty which ordinarily contains and repeats the chief sum, The burden in the Song. But we must find 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 be laid upon Israel, to crush them, to make them sensible of their sin and God's wrath. And therefore the Tigurine translation (though it have, as the French also hath, mistaken the particle 〈 in non-Latin alphabet 〉 which usually signifies Ad, To, and so both our english translations have it, according to most other translaturs, To Israel, and never as I can find, Contra Against ) hath expressed unto us the meaning of the Prophets phrase, in rendering it, The burden against Israel. And our old English autorised, before this last, for the Church, hath a marginal note (which short notes were made before those of Geneva ) which gives us the same meaning; The Burden, that is, The grievous and threatening prophecy, laid 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 laid 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 book is canonical, and from the Lord, I refer the Reader to the commentary: Another, that prophesying or divining is not natural, I refer 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 Jews 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 schism made by Jeroboam, and till the captivity; but after that, the names of Israel and Judah were used alike, and chiefly if not solely, for the two other Tribes of Judea 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 original of it, see Sixtiu. Amama in his Antibarb. Bibl. p. 428.429. ad Gen. 32.28.

III. The Minister. [unspec 3] By whom. By Malachi, or, by the hand, or, In the hand of Malachi. ] or, as the French, By the means of Malachi. That is, by the ministry of Malachi; 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. 〈 in non-Latin alphabet 〉 . 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 Malachi ] 〈 in non-Latin alphabet 〉 . Tremell: reads it Maleaci. Piscator well finds fault with that, because Caph having not a point in the belly of it, sounds as Ch, and reads Maleachi, and so Montan. The vulgar Malachias, both our Engl. Malachi. For the signification of it, 〈 in non-Latin alphabet 〉 , and thence Maleach is the same that 〈 in non-Latin alphabet 〉 Angel is in the Greek, that is, A messenger, or, One that is sent. Minshieu enterprets it, The Angel of the Lord, compounding it of Malachi and Yah, upon a mistake, and mistaking his author too, for he cites Isidore, the place he means though he name it not, is, lib. 7. cap. 8. and the words there though somewhat obscure, seem to me to carry another meaning, for following the reading of the Lxx, he gives that sense of the word that they do, not The messenger or Angel of the Lord, but 〈 in non-Latin alphabet 〉 , my Angel, which Etymon also Jerome gives in his Preface to Joel, where he derives the names of all the Prophets: and he is followed not only 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 rendered the very same word into English, in the Text of Esa. 42.19. Who is deaf 〈 in non-Latin alphabet 〉 as my messenger.

But to leave this, the greatest ado is, who this Malachi should be.

First, the Lxx (as was said) turn it, my Angel, which reading as the anoients generally follow, so Origen took thence an occasion to conceive that it was an heavenly Angel in human conversation whom God employed, and Tertullian seems to be of that opinion.

2. But 'tis more generally received, and upon better grounds, that he 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 Jews, some of them think he was Mordecai, some that he was Zacharias, some (as Deodate notes because of that Hag. 1.13) that he was Hagge; but the most of them that he 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, upon occasion of that quotes R. David in Loc. affirming it to be the general opinion. Yet see in his 10. Chap. Abarbanel and Maimonides alleged, who seem to be of another mind, reckoning Malachi 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 he 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 appears Ezr. 7.1. compared with, 2 Ki. 25.18.21. and returned into the land about the 130. year 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 Jews, and after them S. Jerome, Remigius, Rupertus, & of late Ribera the Pontifician, and our Pet. Martyr. ( Loc. Commun. Claus. • . 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. Par • us proleg 〈◊〉 Hos. Who would see the reasons, (such as they are) for this opinion, I refer him to the following commentary, where they are also answered. Secondly, I follow those that take this name of Malachi to be the Prophets own proper name. And so besides that Ibn-Ezra quoted by Buxtorfius in the place recited, Athanasius, Chrysost. Theo. Aug. Lyranus. Vatabl: Montan. and Genebrard too (though he speak obscurely, Chro. p. 180.4.) distinguish Ezra and this Prophet; It seems also to be so taken by the Apocryphal Ezra, lib. 2. c. 1. v. 40. who reckons his name among the other Prophets, and then adds the signification of it; for I assent not unto Junius his reading and his note upon the place, which the reader may see. After the Captivity as they brought with them from Babylon the names of Angels, not proper names (as Jacob Bonfrerius discourseth it, comment. in Iudic. c. 13. v. 17. Where he purposely handles the question, whether Angels have any names:) but of their office, as Gabriel. Raphael, Uriel, so it is likely they might more usually call their sons Angels, that manner of language seeming to be very ordinary with them, and our Prophet oft useth it, so he calls the Priest, Cap. 2.7. and Christ, Cap. 3.1. and John the Baptist, in the same Verse. T'was his name, and I suppose given him, not by the people (as Epiphanius tells us in his life,) who because of his comely form and holy life, called him so, but by his father at his birth or circumcision. It was a commendable practice of the Jews to give their children the names of such as had formerly exceld in virtue, (a custom imitated by Christians who used to call such children, as were borne to them upon or near the festivals of any of the Apostles or others, by their names, which custom Philip Pareus in the life of his father David Pareus, tells us was observed in his country, and that, for that reason his Father had that name given him) or for the remembrance of some event, or for the foretelling of something to come to pass; But however, usually they gave them names of a good signification. Which though we are not bound to imitate, (as some do even unto superstition,) but have a liberty to impose such names as are in use in our Country, though haply we know not the signification of them; yet it hath been also the piety of Christian Churches, to provide that no unfitting names be given in Baptism; among others we have a good constitution of John Pecham sometimes Archbishop of Canterbury. Attendant Sacerdotes ne lasciva nomina quae scilicet mox prolata sonent in lasciviam, imponi permittant parvulis baptizatis, sexus praecipue foeminini, & si contrarium fiat, per confirmantes episcopos corrigatur. Let the Priests see, that they suffer no wanton names which sound lasciviously to be given unto infants in their Baptism, especially to the female sex, and if there be, let the Bishops change them at their confirmation. Lyndw. provinc. lib. 3. De Bapt. cap. Circ. Sacramentum. See also the gloss there. But this only by the way.

Who the Father of Malachi was we find not, and yet that his Father was not a prophet is not to be concluded, for that rule of latter Hebrews, That such Prophets whose Fathers are named were the sons of Prophets, and otherwise not; Is found to be uncertain by Burgensis in Hos. 1. and by Franc. Ribera praelud. 4. in Expos. proph. and condemned also by John. Drusius, Lect. in Hos. 1.1.

The place also of his birth is as uncertain, save that Epiphanius and out of him Ribera, praelud. 5. tell us it was Sopha a Town of Zebulon,