A learned and very usefull commentary upon the whole prophesie of Malachy by ... Mr. Richard Stock ... ; whereunto is added, An exercitation upon the same prophesie of Malachy, by Samuel Torshell.

VERS. V.

Behold, I will send you Elijah the Prophet before the com∣ming of the great and fearfull day of the Lord.

BEhold I will send you Eliah.] The third prophesie in this Chapter, touching the comming of Iohn the Baptist, of his of∣fice, 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 appli∣ed, Matth. 11.10.

Eliah the Prophet.] Not that Eliah who was taken up in a fie∣ry Chariot, but Iohn Baptist who is here called Eliah, for the si∣militude of his minde 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 Iohn the Baptist. Yet Christ revealed it at another time more plainly, Matth. 11.13.14. All the Prophets prophesied till Iohn, and this is Elias which was for to come.

The Papists understand this of the true Eliah, and that he shall come againe in person. Ribera hath three reasons for it. First, The authority of Chrysostom,* 1.1 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. in stead of Prophet reads Thesbite. We answer that the originall is Prophet, so Ribera himselfe con∣fesses, and so the King of Spains Bible hath it. Must we then re∣forme the Fountaine 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 comming of Christ, because his first comming was to save, not to judge or de∣stroy. I answer, It is not Christ that speakes 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 judgement, but of Gods plaguing them in this life, for contemning of Christ, as their owne Montanus

doth also interpret it: Bellarmine also would prove it as Ribera doth, that the words referre to Christs second comming, because that day is called Great and fearfull, whereas Christs first com∣ming is acceptable, and a day of salvation. I answer, that Christs second comming, in respect of no other thing, nor to any other persons, is great and fearefull, then his first comming is, and è contra, for his second comming, to his owne, 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 comming are fearfull, and full of horror. Therefore Montanus interprets it thus: the day is great in respect of the good, & dreadfull in respect of the wicked; resembling this place to that of Iohn, Matth. 3.12.

But the reason why the Papists contend it should be the true Eliah, is, because they might prove that the Pope is not Anti∣christ. This is one of Sanders his great demonstrations to prove it, because Eliah must resist Antichrist, but Eliah is not yet come to do it. ergo, But what Prophet, what Apostle, what Scripture, e∣ver told them any such thing. Papall traditions will leave nothing unknowne, they tell us things wherein Gods spirit is silent; they tell us the souldiers name who pierced Christ, the theeves 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 be Enoch and Elias, if we will believe them: but their folly is made manifest to all that will see.

Before the comming &c.] Here is the time when Elias shall come, immediatly before Christs comming; that is, his first com∣ming, 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 dreadfull day, but to the godly, acceptable and gracious.

[Doctrine] The comming of Christ is very terrible, to all naturall, wicked and impenitent men. That is, his preaching of the word, whe∣ther in his owne person, or by his Ministers. So, Esa. 11.4. He shall smite the earth with the rod 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.

[Reason 1] Because he brings them by this to the sight of sinne, Rom. 3.20. 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 soule, body, mind, will, affections, in word, deed, actions, which must needs trouble them and strike terror into them.

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

[Object.]

By this he also troubles his owne, and the most penitent, as we see, Act. 3.37.38.

[Answ.] He doth so, 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 hard∣ning.

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

Notes

• * 1.1

  Riber in Lo.