A learned and very usefull commentary upon the whole prophesie of Malachy,: by that late Reverend, Godly and Learned Divine, Mr. Richard Stock, sometime Rector of Alhallowes Breadstreet, London, and now according to the originall copy left by him, published for the common good. Whereunto is added, An exercitation vpon the same prophesie of Malachy / by Samuel Torshell.

THE FOVRTH CHAPTER OF THE PROPHET MALACHY.

FOR behold, the day commeth, that shall burne as an oven, and all the proud, yea, and all that doe wickedly, shall be stubble, and the day that commeth shall burne them up, saith the Lord of hostes, and shall leave them neither root nor branch.

• 2 But unto you that feare my Name, shall the sunne of righte∣ousnesse arise, and health shall be under his wings; and ye shall goe forth, and grow up as fat calves.
• 3 And ye shall tread downe the wicked: for they shall be dust under the soles of your feete in the day that I shall doe 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 judgements.
• 5 Behold I will send you Elijah the Prophet before the comming of the great and fearefull day of the Lord.
• 6 And he shall turn the heart of the fathers to the children, and the heart of the chil∣dren to their fathers, lest I come and smite the earth with cursing.

VERSE I.

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

FOR behold the day commeth, that shall burne as an even.] In this fourth Chapter we may ob∣serve two principall parts.

• First, some predictions, which are three. First, a prophesie of judgement to the wicked, Verse 1. Secondly, of mercy and goodnesse to the godly, Verse 2.3. Thirdly, of Iohn Baptist his comming, and the fruit of it to the Church, Verse 5.6.
• Secondly, aprecept, or exhortation, to reade and remember the Law, Verse 4.

Now in this first verse is a prediction or denunciation of judge∣ment, 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] shews the certainty of it, poynting at it as if it were already come and present.

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

The day commeth.] Many thinke this is to be understood of the day of the second comming of Christ, when the wicked shall have their full doome; 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 judgements here, as may be to manifest his justice, and to confirme the faith of his, shewing 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 comming of Christ, that upon their ingratefull rejecting of mercy, wheras they boasted of a redeemer and looked for a great day; The day in∣deed 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 darkenes and not light. And therfore he addeth, it shall burne as an Oven, a common phrase in Scripture when Gods wrath, and mans power to resist, are compared; Gods wrath is as fire which con∣sumes any dry matter it lights upon, for so it followes;

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

The day that commeth shall burne 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 mee.

And shall leave them neither root nor branch.] An expression no∣ting 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 fellowes; such as grow and increase by their wickednesse and unjust dealing. It is Davids observation, Psal. 37.35.36. and Iob's, Iob, 24.23.24. and Solomons Pro. 3.35.

Because this will more magnifie both his justice and power, that he respects not persons in judgement, [Reason. 1] and that he is able to abase every one that is lifted up.

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

Because it will more plainely prove his providence and govern∣ment, [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 judgement, 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 envie them; [Vse 1] for God will destroy them, and the rather because they are great. We can pitty poor snakes in misery and poverty, when they have no knowledge nor feare of God, because they must go out of one misery to a greater; yet we are ready to envie the prosperity of others as wicked as they, who sure have as much need of our pitty as the other, being rather nearer and surer of punishment, and of sorer; as a rebel or traytor, 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, [Vse 2] that they make not those things they injoy an occasion to harden or harten them in sin, if they love their owne safety, the higher they are the more holy they ought to be. It were a madnes in men who have wealth, therefore to presume to transgres the law without feare, 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, power∣full, [Doctr. 3] yet have no power to resist Gods. So much this similitude sheweth, which is more full in Esa. 27.4. Who would set the briers and thornes against me in battell? I would goe through them, I would burne 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 ex∣ample of the point, and one that taught it, namely Nebuchadnezar, Dan. 4.30.32.

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

Because all men are weake 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 greatnesse, Esa. 9.14.

[Vse 1] To admonish the meaner sort to take heed of provoking God, [Vse 2] for if the other cannot resist him, how shall they escape? As he feares not the others power, he will not pittie the meannesse of these. The firre tree must howle, if the Ceader be fallen, if the mighty (or the Gallants as the word is) be spoyled, Zach. 11.2. Then as the third Captaine who was of equall 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 meane men, [Vse 3] retainers and followers of others, not to commit evill at their command, not to be their bauds and pandars, their instruments for blood and uncleannes; for though they may bearethem out sometime against the law of man, and the execution of humane justice, yet not against God. They cannot defend them∣selves, how should they defend them? If they command as Abso∣lon did his servants to kill Ammon, upon the confidence of his greatnesse, 2. Sam. 13.28. Yet consider Absolon could not save himselfe, but was hanged and striken through with darts.

VERS. II.

But unto you that feare my Name, shall the sunne of righteous∣nes arise, and health shall be under his wings, and ye shall goe forth, and grow up as fat calves.

BVt unto you that feare my Name, shall the sunne of righteousnes arise.] Here is a second prediction or prophecie which is touching the godly, and of good things of a spirituall nature. And to them doth he turne his speech, that he did not denounce this terrible day, to afflict the minds of the good, but to terrifie the wicked, who shall perish being contemners of God; but when that shall come, you that feare God, lift up your heads in peace and hope, for to you shall arise, The sunne of righteousnes. Thus the Prophet calls Christ after the manner of the Prophets, who in di∣verse places have given him this name. Esa. 60.1.2.19. Ioh. 8.12. Luc. 1.78. And he is sayd to arise unto them, because he doth en∣lighten them by his word and spirit: And he is called the Sun of righteousnes, being so himselfe, 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 sunne beames wings; that as by the beames of the sun, the aire is purged and health procured to men, so Christ should by his grace and spirit, purge them whom he enlightens.

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

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

All men are in themselves darknesse and have no light, [Doctrine 1] that is

the estate of every man by nature. The point is only implied.

Christ is risen a sunne to as many as are truly called, [Doctr. 2] and they have light and not darknesse, 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 Righteousnesse.

They who are Gods elected and called, [Doctr. 4] have health under the wings of Christ, i. have their sinns purged, their spirituall 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 joyned 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, brightnesse, other acci∣dents are not the irons, but the fires.

Because, as a cause of this, [Reason. 2] they being one with him must needs pertake of his spirit, and have life from him as members, and this life is holynesse. They are sanctified wholly, 1. Thes. 5.23. The mind inlightned with the true knowledge of God, Col. 1.9. The memory keeps and remembers that which is agreeable to Gods will, wheras naturally it best remembreth lewdnesse and va∣nity, Psal. 119.11. The word is hid in the heart: The will is sancti∣fied so farre as it is freed from sin, that it can will and chuse that which is good and acceptable to God, and refuse that which is evill, Phil. 2.13. The affections are sanctified and move to that which is good to embrace it, and eschew evill, Rom. 12.9. The body is sanctified when the members are instruments of righteous∣nesse, Rom. 6.13. And all is from Christ, in whom they are, and to whom they are joyned: In Christ they have a gracious health of mind and spirit and body, who tooke whole man, that he might heale the whole man of all pestilentiall contagion, as Saint Aug. speakes. But none hath this holinesse in perfection but in part, and to dreame of a perfection is a Pelagian fancy, contrary to experi∣ence, conscience, our owne 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 meane time he is in hand with the cure and healing of us: So that the state of the best is cleane in part, and yet in part to be made cleane, and must hearken to the Apostle, 2. Cor. 7.1. To cleanse themselves from all filthinesse of flesh and spirit, per∣fecting holinesse in the feare of God; knowing they have still an army of vitious desires to fight against, which are the Jebusites who dwel in our borders, and may be subdued, though they cannot be driven out.

This will answer the Papists slander, [Vse] who affirme in their late pamphlets, and by D. Bishop in his Epistle to the King, that we say, that to thinke of inherent righteousnesse 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 im∣perfectly before God, we none of us deny it, but if as perfect righteousnesse in Gods sight, we say it doth rase the foundation, and justleth Christ out of his place, and take away from him that honour which the Scripture hath given him to be called, the Lord our Righteousnesse, Jer. 33.16. and to defeate the worke of God, by whom, he is made unto us righteousnesse, 1 Cor. 1.30. But this is injurious to the inestimable value of Christs blood. God cloakes our sinne now, and cures it too by degrees, and after∣ward fully; he cloaketh and covereth our iniquity with the righ∣teousnesse of Christ, which is not a short cloake that cannot cover two, as Saint Bernard speakes, but being a large and everlasting righteousnesse 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 sinne, satan, and death; and shall goe forth (as the words are here) from sinne, 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 himselfe, they must needs bee 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 doe, if still they be servants to sinne 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 farre opposite, God and sinne?

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

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

Falling into sinnne, [Answer.] doth no way prove the dominion of sinne. Sinne hath dominion when it raignes in a man, and when man re∣bells not, strives not against it, but is ruled by it. But when sinne is, as Saint Cyprian speakes, as a raging beast, yet tied and chained up in the utmost passages of the soule: Or as Epiphanius, as a root sprouting out weeds, yet still nipped and checked that they can∣not have their growth. Then sinne raignes not, so that though by

reason of this remainder of sinne a man be greatly hindred, that he cannot doe the thing he would, yet the thing that prevaileth in him, is a wil & desire of righteousnesse, hungring and thirsting after it, the drifr and purpose of his life tending wholly to it, it is grievous to him that he failes, 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 no where free from his tentations, therefore not freed.

It is a signe they are the rather freed, not because they are temp∣ted, [Answ.] but because they are so hotly pursued, and have the feeling of them, which before they had not; and as Cyprian speakes: The Divell is therefore more fierce, because overcome, and would faine conquer his conquerer; So that though he goe about like a roaring Lyon, 1 Pet. 5.9. yet they are able to resist him stedfast in the faith, and so armed with the coate-armour of Gods spirit, and his grace, that though he may by violence now and then foile them, yet doth he not overcome them and leade them captive; but the more he assaults, the more are they inabled to repell him and resist his forces; for they prove like a City that hath beene once besieged, but not sacked; ever after it will be better able to resist the like forces: yea greater, because they will fortifie the walls and breaches, and encrease their munition and strength. It falls out with men that enjoy their lands in peace and security, they looke not into their evidences, only keepe them in a box or chest; but if any man lay claime to the least part, and would wrest it from them, then will they with diligence seeke them forth, and looke them over, and consult with Lawyers, whereby they are able to answer the plea of the adversaries. So it is with the spiritu∣all estate; Satan (as Chrysostome speakes) when he sees he can doe 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 Pharoahs pursuing of Israel shewed they had escaped.

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

They neither are nor can be free, because the sentence is un∣changeable, Heb. 9.27. but they are freed from the dominion and tyranny of death, yea from the hurt and evill 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 seeme to come unto them somewhat untimely. The righteous is taken away from the evill 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 soules, as the Sodomites did righte∣ous Lots. Thirdly, they are freed by it from sinne. Death is found

to be profitable to the faithfull, 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 entred 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 doe not only flie into the wil∣dernesse to be free for many daies, 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 favourites pursued, are safe when they are in the Court, specially in the presence chamber: So much more here. Besides these freedomes, it brings great benefits. First, it is their passage into the presence of God, where is fulnesse of joy; an unpleasant gate, but to a Princely Pallace. 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? Tis no more then to put off ones coate; the body is as a garment, and we lay it off but for a while by death, to put it on againe a fresh.

It is comfort to as many as finde and feele the assaults of Satan and sinne, [Vse] tempting, and fighting, and rebelling in him, but not raigning 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 sonne hath made them free, John 8.36. They must not measure their freedome, and so their comforts, by feeling no assaults: For as Hierom 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 covetousnesse, with uncha∣stity, with wrathfulnesse, with ambition, with carnall vices, and with the enticements of the world. Hereupon saith Saint August. (lib. 2. contr. Iulian.) God forbid that we should thinke holy Cy∣prian to have beene covetous, because he fought with covetous∣nesse, or wrathfull, or ambitious, or carnall, 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 evill motions.

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

Every man naturally of himselfe, [Doctrine] and by himselfe, is sicke, full of diseases and sores; that is, of sinnes and corruptions, and of all spirituall 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, Esay 1.6. From the sole of the foote to the head, there is no soundnesse, but wounds, and bruises, and putrifying sores.

Because of naturall parents who communicate their sinne and nature; [Reason. 1] and beget in their owne likenesse, Gen. 5.3. and so, That that is borne of flesh is flesh, John 3.6. Tis propagated more then

any naturall disease, and outgrowes nature, for we finde children sinning before they can either goe or speake.

Because they are without Christ who is life; [Reason. 2] as the body with∣out the soule, so is the soule without Christ. The soule departed, the body is possessed of stinke, corruption, rottennesse, wormes, horror, and becomes detestable; so without without Christ the soule is full of the stench of guilt, the corruption and rottennesse of sinne, the worme 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 sickenesse.

To let every man see what he is by nature, [Vse 1] as blinde and darkenesse, so unholy, and sickenesse, full of corruption and un∣cleanenesse.

This may teach us why men can so hardly endure the Ministry of the word, specially that which reproves and threatens, [Vse 2] why they account the Ministers grievous and offensive to them, and their enemies rather then friends, which labour to reforme them; tis because sinne and corruption is naturall to them, and men can hardly endure to have a naturall sore, defect or infirmity pointed at or noted, much lesse to be dealt withall when it is not to be cu∣red or removed without force, without sharpe medicines, cutting or searing, or the like. Is it any wonder it should be so here, when to deale with sinne, is like pulling out a right eye or cutting of an arme? specially when custome is added to nature, and pleasure and profit to both. This makes them when they heare of sinne, not to entertaine it as an admonition, but to shunne it as a reproach, and receive such, not as Physitians that would cure them, but as enemies that would kill them.

The reason why they account the Law and Commandements of God, such a burden, and the obedience of them so tedious, is, [Vse 3] because they are sicke men and want health, and we know small things are burdensome to the sicke. S. Paul complaines, 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 carnall man.

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

Every man naturally is a slave, in captivity and bondage to Sa∣tan, [Doctrine] sinne, and death, Rom. 7.14. Carnall and sold under sinne, Rom. 6.16. To whom ye yield your selves servants to obey, his ser∣vants ye are to whom ye obey. John 12.31. The Divell 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 sinne, [Reason 1,] then they must needs be in

subjection to it, especially when the service they doe is willing, John 8.34. Whosoever committeth sinne is the servant of sinne. 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 sinne, [Reason 2] then to Satan also; for sinne is the worke of Satan; and also to death, for by sinne, death entred into the world, Rom. 5.12. Sinne 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 heare, [Vse 1] if any man speake of liberty and freedome, to chalenge it as much as any, like those, John 8.33. We be Abra∣hams seed, and were never in bondage. And yet they live very pro∣fanely and wickedly; no iniquity subdued, but sinne raigning, and they subjects to their corruption, yea captives to their lusts, un∣cleanenesse, ambition, pride, anger, &c. When they are Masters of families, Magistrates of Cities, Captaines 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; sinne 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 poyson, is neere the lesse, though it be sweet, if yet it be poyson.

This will confute the Doctrine of Popery, [Ʋse 2] who teach that man hath free will to good, or (to use Bellarmines words) that a man may doe things morally good, and keep or fulfill the law, ac∣cording to the substance of the things prescribed, without the help and assistance of speciall grace. But how should this be, if he be the slave of sinne? 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 evill, and so according to the distinction of Bernard: All that have free wil but to evill, are their owne and Satans; all that have free will and to good, are Gods. Gregorius Ariminensis is expresse, that to affirme, that man by his naturall strength with∣out the speciall helpe of God, can doe any vertuous action, or morally good, is one of the damnable heresies of Pelagius: or if in any thing it differ from his heresie, it is further from truth.

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

They who are Gods elect and called, shall grow up and encrease 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 beare fruit, and are purged that they may beare 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 righteousnesse and holinesse; therefore shall they encrease and grow up towards it, which must be got againe in long time and divers progresse, 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 encrease, though some let there may be, as a temptation or some sinne, but they doe recover themselves and encrease after the more, as fire kept down, Mat. 25.25.21.26.

This may put many a man to a quaere with himselfe, [Vse 1] and his owne soule, if he encrease not, but rather goe backeward, and thrive not under good meanes, but shame their master, as if they had no good food, like the blasted eares and leane kine, that Pha¦roah dreamed of. These may feare themselves, that if they ap∣prove themselves in this condition and thinke all is well with them, they are not right; but if they dislike their dulnesse, and backwardnesse in profiting and growing on in sanctification, if they bewaile their wants, and earnestly use the meanes, they may be perswaded that what God hath begun he will performe in them to the end; and that he will fulfill the desire of them that feare him.

To perswade every one to endeavour to goe forward, [Vse 2] and to grow in grace and piety, as the wicked grow worse and worse, 2 Tim. 3.13. Phil. 3.13.14. To presse forward, like runners in a race, who looke not how much they have runne, 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 travailers, but yet not perfect comprehenders: Let it alwaies be displeasing unto thee to be as thou art; if thou meanest to attaine at length to that which yet thou art not; for when thou thinkest well of thy selfe, thou goest no farther, but if thou saiest it is well, thou art undone; forget what is past, looke not backe, lest thou staiest where thou now art: Remember Lots wife.

VERS. III.

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

AND ye shall tread downe the wicked] The last thing promi∣sed to those that belong to God, is victory over their

enemies. A comfortable promise to them that were oppressed and under the winde, that God would change the condition, and make them now aloft, and the other under. It is usuall with the Lord, when he promiseth redemption and comforts to his, to joine also a prophesie of the destruction of their enemies, lest they should be grieved with too much emulation at their present pro∣sperity. Thus God workes patience in them, seeing he would give them after a while cause of triumph over their enemies, and that they shall be the Lords Ministers to act this judgement, You shall treade downe the wicked, they shall be made your foot-stoole: And it is added, they shall be as dust.] or ashes; shewing their utter and ignominious destruction.

In the day that I shall doe this.] Which noteth the time spoken to restraine 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 wil ef∣fect 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 treade 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 ruine and destruction. See a like point to this, Cap. 1.5. Your eyes shall see it.

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

VERS. IIII.

Remember the law of Moses my servant, which I comman∣ded unto him in Horeb in all Israel with the statutes and judgements.

REmember the law of Moses my servant.] Here is the second part of this Chapter, the precept commanding their reading and remembring the law; because from hence they were to have no more Prophets till Christs comming, when Iohn 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 contai∣ned. Now, by naming the law, he doth not exclude the Prophets and prophesies that were written, his own & others, but rather in∣cluding them as commentaries of the law, & interpreters of Moses; So he leaves them not to their owne imaginations, but restraines

them to that which was left written as being sufficient to direct and governe 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 Gods Minister to utter what he would have him deliver.

In Horeb.] The place where the Law was given, which some thinke to signifie the mount Sinai, others thinke 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 minde the great Majesty of God, which he shewed in that place, at the giving of the Law.

To all Israell.] He noteth the persons to whom he gave it, e∣ven 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 himselfe, whether learned or unlearned, base or noble, male or female, all ought to attend to it and remember it.

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

The people of God must remember the whole Law; [Doctrine 1] the Mi∣nister to teach it and deliver it to the people, and they to receive, learne, 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 Davids praier and practise, Psal. 119. And Christ re∣quires 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 fountaine of sin, which made the Hebrewes call all sins, Ignorances, for not knowing sin they can no more a∣void 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 zeale, 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 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, 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: Bellarm ine 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? 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 the 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.

The comming of Christ is very terrible, to all naturall, [Doctrine] 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 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 sinne, 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 soule, 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 glasse that discovers them, yet the sense of the punishment may terrifie them.

By this he also troubles his owne, [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 hard∣ning.

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

VERS. VI.

And he shall turne 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 turne the heart of the fathers.] In this verse is de∣scribed the end of Iohns comming 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 worke repentance in all, and to turne them from iniquity to the living God.

He shall turne.] He shall be my instrument to turne or convert men; speaking honourably of the Ministery of the word, to shew how powerfull it is, when he worketh with it. The Mini∣sters then convert, when they are Co-workers with God, 1. Cor. 4.15. 1. Cor. 15.10. but prevaile not when he denies assistance, 1. Cor. 3.7.

The heart of the father to &c.] Saint Aug. and Hierom, by the Fathers, understand Abraham, Isaack, and Iacob, and the Prophets, and by Children, the Jewes; when by the preaching of Iohn the Jewes should believe in Christ, in whom the Fathers had belie∣ved; then should their fathers hearts be turned and affected to∣wards them, which otherwise were averse from them. Some un∣derstand by Fathers, the Jewes, and by Children, the Apostles and other Christians, according to that Psal, 45.16. And when the Jewes were converted, by Elias, to believe as the Christians did, then were the Fathers and Children of one minde, consenting in one truth. But some understand by them all ages, orders, de∣grees of men, meaning that Iohn should execute his office with the like authority, gravity, and power towards all, and shall have and see the fruit of his labours in all sorts, and so it is interpreted, Luke 1.17. That Iohn when he came, should finde many dissensi∣ons, many strange opinions and dotages, but he should gather

them to God, and bring them from those dissensions to true uni∣ty, 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 Iohns Ministry. There were among this people many obstinate and wilfull, who had need of this rowsing and awakening: a threatning also, not only against parti∣cular men, but to destroy the whole Nation of the Jewes, by fa∣mine, 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, yong, rich, poor, [Doctrine 2] noble, base, &c. This was manifest by Iohns preaching, Mat. 3.5. Luc. 3.10. &c. By Pauls, 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 Greekes and the honorable women, Act. 17.4. And of the elect Lady, 2. Epist. Iohn.

Because God hath decreed to save of all sorts some; then must the word needs worke 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 migh∣ty, [Reason 2] he might shew his power, and the power of the word, in the weaknesse of man; 1. Cor. 1.25. when by it he shall make them ac∣count their wisdome, folly &c.

Because when he calls of all sorts, [Reason 3] it might appeare 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 equalls are converted.

To encourage the Ministers in the diversity of their hearers, [Vse] as different in conditions as complexions, in hearts as faces; yet to go on and deliver the word with faithfullnesse, 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 to∣wards the circumcision, and was mighty in Paul towards the Gentiles, Gal. 2.8. So he will this day be powerfull to some of the rich, the next to some of the poore; this Lords day to one of honour, the next haply, to one in disgrace and vile, to all accor∣ding to the pleasure of his own working.

Notes

• In Christo habent &c. Aug. de ci∣vit. Dei. lib. 10. c. 27.
• St. Bern. in Cant. serm. 58.
• Bern. in Cant. 61.
• Cypr. de circums. Epiph. in haeres. 64.
• Riber in Lo.
• Vide brevem expos. hujus versus, apud D. Abbot. Antich. De∣monstr. ca. 6 p. 133.