Commentary on Malachi, Essay · Section 8
VIII. The eighth and laſt Conteſtation.
Laſtly, hee conteſts with them for their blaſpheming of Gods providence, for their Atheiſm, and ſtubborn perverſe contempt of Gods worſhip, and of repentance, verſe 13. to the end of the Prophecy. We have,
1. Their blaſphemous Atheiſme propoſed, verſe 13.14, 15.
2. Anſwered, verſe 16, &c. ad fin.
1. Their blaſphemous Atheiſme is propoſed and ſet downe,
1. In generall, verſe 13.
2. In particular, verſe 14, 15.
Ʋerſ. 13 Firſt, in generall, verſe 13. Your words have beene ſtout againſt mee ſaith the Lord: yet yee ſay, what have we ſpoken ſo much againſt thee?] They thought and ſpake proudly of and againſt God.
Your words have beene ſtout,] Lxx, troubleſome Vulg. they have prevailed over me. (1) againſt me. Chazku. your words are ſtrong, confirmed, or as the French hath it, enforced againſt me. You perſiſt ſtoutly and clamorouſly in your blaſphemy; ſo Lyr: your words are troubleſome and preſſe me as a load ſtone; ſo S. Hier. Remig. &c. Your words overcome me and mine, you pervert more then my Prophets can prevaile with to the contrary, by your ſaying; It is in vaine to ſerve the Lord, &c. ſo the Tigurine.
Yet yee ſay, what have we ſpoken ſo much againſt thee?] They deny the accuſation. The Geneva, what have wee ſpoken againſt thee. But there is more in the word. foreign in Niphal ſignifies a continuall ſpeech, as our tranſlators have well expreſt, what have we ſpoken ſo much againſt thee. And ſo the Targum or Chalde paraphraſe, in what have we multiplyed ſpeech againſt thee?
Ʋerſ. 14, 15. Secondly, in particular, verſe 14, 15. Yee have ſaid, It is vaine to ſerve God: and what profit is it, that wee have kept his ordinance, and that wee have walked mournefully before the Lord of hoſts? And now wee call the proud happy: yea they that worke wickedneſſe are ſet up, yea they that tempt God are even delivered. This is the proofe of the accuſation againſt them. Theſe were their ſtout words againſt God.
Yee have ſaid, It is vaine to ſerve God.] Ʋulg. He is vaine who ſerveth God. There is nothing got by it. A profane atheiſticall conceit now adayes alſo entertained of many.
And what profit is it, that wee have kept his ordinance] or, his obſervation, ſayth our margin. The Geneva, his Commandement. The Hebr. is, Shamarnu miſhmartó, That wee kept his cuſtody, or, his ward, that is, the office impoſed by him upon us. So, Eſay 21.8. I am ſet (Miſhmarti) in my ward whole nights. 1 Chron. 9.23. They had overſight by ward… (Miſhmaroth.) The prieſts were divided in 24 Miſhmaroth, Cuſtodies or Wards, which they entred upon by their turnes every Sabbath. To which here ſeemes to bee an alluſion.
And that we have walked mournfully (or in blacke) before the Lord? Pagn. and the Geneva, that we have walked humbly. The Lxx, ſuppliant. The Chald. With a ſpirit caſt downe. Piſcat. Mournfully before, that is, for feare of Iehova, that we might reconcile him unto us. The French, that wee have walked in poore eſtate. The word is foreign obſcurely, in mourning, or in black. We have the word, 1 Kings 18.45. The Heavens (Hithkadderu) were black with Clouds. And, Pſ. 35.14. (Koder.) I bowed downe heavily as one that mourneth for his mother. Black is the colour of mourning. Our comment: gives this ſenſe; What profit have we, that we have walked humbly, that is, that wee have not reſiſted, nor revenged our ſelves, but referred all to God, what have wee got by it?
Now then, (or Therefore) we call the proud happy] They who tread upon modeſt men, and rayſe themſelves high, and worke their own ends confidently, and daringly, they thrive, and therefore them wee call, that is, count happy. Hierom here calls them, arrogant men. Boyling, raging men, ſwelling and preſumptuous. Zedim, comes of a roote that hath all theſe ſignifications.
Yea they that worke wickedneſſe, are ſet up] or, built up, that is, They have children, houſes, lands, and honors, &c. Chald. They are eſtabliſhed. The Lxx, foreign, are reedified. They proſper, and have all things well about them. As the word is, Iob, 22, 23. If thou returne to the Almighty (foreign) thou ſhalt be built up, that is, Thou ſhalt proſper.
Yea they that Tempt God are even delivered] The grudging and blaſphemous ſpeeches of theſe wicked men are ſtill continued: thoſe that continue in ſinning, and ad ſinne to ſinne, and as it were dare God, to try what he will doe, or how hee will deale, yet they are delivered; we ſee them to bee ſafe, ſecure, bold, and proſperous. See Pſ. 95.9.
2. This blaſphemy of theirs thus diſcovered is anſwered,
Firſt, by oppoſing the contrary diſcourſe of the godly, verſe 16.
Secondly, by ſhewing Gods taking notice of both. ver. 16. latter part.
Thirdly, by declaring gods gracious promiſe to deale well with the godly, ver. 17.
Fourthly, by warning the blaſphemers, that Gods dealings ſhall be manifeſt even in their eyes. ver. 18.
Fifthly, by a further amplification of that point of Gods manifeſt dealing. chap. 4. ver. 1. ad fin.
Ʋerſ. 16 Firſt, their Atheiſme and blaſphemy is anſwered, by oppoſing to theſe blaſphemous conceits and words of wicked men, the contrary opinion and diſcourſe of the godly. ver. 16. Then they that feared the Lord ſpake often one to another.] In the greateſt apparent Ataxy and diſorder, and in the time of the ſtouteſt language and behaviour of ungodly men, They that feared the Lord, being acquainted with his wayes and manner of working, ſpake often for their mutuall encouragement and otherwiſe to one another, that there would come a day, or that God is righteous, or, that he only deferres, or ſuch like things they ſpake, whereby they defended the cauſe of God againſt wicked Atheiſts. This I conceive to be the ſenſe of theſe words; but for the manner of the Prophets bringing them into his diſcourſe, interpreters have not ſatisfied me. I conceive him in the midſt of his diſcourſe, wherein in the perſon of God he bends and directs his ſpeech all this while to them that were before him, the wicked whom hee laboured to convince; Now hee breakes off, and turnes his ſpeech to God, or to his owne ſoule, or to the godly, yet with an intention in a fine and inſinuating way to inſtruct the wicked blaſphemers that heard him, In this manner; your words have bin ſtout, yee have ſaid, tis in vaine to ſerve God, That men thrive moſt by wicked courſes, but oh my God thou knoweſt, or, oh thou my ſoule thou knoweſt, or, oh yee that feare God yee know, whatever theſe blind and profane men uſe to thinke and ſay, yet then in the greateſt ſeeming diſorders, yet then they that feared God, have other conceits, and encourage one another, and ſpeake otherwiſe; and thou oh God takeſt notice of them; or, oh my ſoule thou knoweſt, or, oh yee that feare God, yee know that the Lord hearkens and heares, and ſets downe all in his booke, &c. But this conceit upon the place, I doe with all ſubmiſſion leave to the judgement of thoſe that can more clearely and with more facility give ſatisfaction to themſelves about the coherence of theſe words.
Secondly, he anſwers their blaſphemy, by ſhewing Gods taking notice of the different ſpeeches and cariages of men. ver. 16. The latter part of it. Then the Lord hearkened and heard it, and a booke of remembrance was written before him, for them that feared the Lord, and that thought on his Name.] I take not theſe to be the words of the godly, as Tremell: (Tarnovius, and generally all) underſtands them, by ſupplying the text, with the word, Saying; They that feared the Lord ſpake to each other, Saying, The Lord hearkned, &c. But I conceave, as I ſaid in the former member of the verſe, that they are the words of the Prophet, who anſwers their blaſphemy by telling them (in that way of rhetorique that I have expreſt above) that God is not ſo regardleſſe, as they imagine and ſpeake, but hee heares both their Atheiſme, and likewiſe what defenſe the godly doe make; and puts it downe as it were for a remembrance, to reward it in them. I herein follow S. Hierom, and deſire leave to depart from the reverend author of our commentary, who interprets them as the ſpeeches of the people, according to the ſupply in the Tremellian Bible.
And a booke of remembrance was written before him for them, &c.] It is a Metaphor from the uſe of Kings to ſet downe the good ſervices done unto them. As we have an inſtance of that cuſtome, Eſth. 6.1. Wherein Mordecai's ſervice was remembred. And Corn. a lapide tells us, that the Pope hath a booke of the merits of his Prelatesi, whom hee promotes accordingly. The prophet ſpeakes. Anthropologicè, not that God needs any memoriall, but becauſe men doe keepe ſuch bookes; and the Lord will as ſurely remember to reward his, as if they were written in a regiſter. Sepher Ziccaron. The Lxx, foreign, A booke of memorialls. A chronicle. An hiſtory. As God hath a bottell for his peoples teares, ſo he hath a Chronicle for their ſufferings.
Ʋerſ. 17 Thirdly, he anſwers their blaſphemy, by declaring Gods gracious promiſes, of dealing well with the godly, and ſuch as feare him. ver. 17. And they ſhall bee mine, ſaith the Lord, In that day when I make up my Iewells: and I will ſpare him as a man ſpareth his ſonne that ſerveth him. A text of moſt ſweete and comfortable contents. But for the choyce and practicall Notions which it doth afford for the encouraging and ſupporting of the ſoule, I doe refer to a diſcourſe upon this verſe by that excellent preacher my Reverend and worthy friend D. Richard Sibbs, now with God.
They ſhall bee mine,] Vulg. and Genev. They ſhall be to me. In that day when I make up my Iewells] Vulg. They ſhall bee to me in the day in which I doe (that is, Doe judgment, as they that follow the vulgar make good the ſenſe as well as they can,) for peculiar. The Geneva, they ſhall be to mee in that day that I ſhall doe this, for a flock. The old autoriſed Engliſh Bible, They ſhall be to me in the day that I ſhall doe judgement, a flock. And Peculium, the word of the Vulg. Latine ſometimes ſignifies a flock. As in Plautus Aſinar.—
—Quanquam ego ſumſor didatus,
Frugi tamen ſum, nec poteſt peculium numerari.
But properly it is that part of the flock, which the fathers granted their children, or the maſters to their ſervants, as a ſtock whereon to exerciſe their induſtry: according to Hottoman. A ſtock of Cattell peculiar. And ſo it ſomewhat agrees with the Hebrem, Segulla a ſelect portion. So, Deut. 6.6. The Lord hath choſen thee to be (Segulla) a ſpeciall people unto himſelfe. But it is properly ſome rare or deare treaſure, a brooch or rich tablet, or pendant, a Jewell, a rich and peculiar treaſure. As, Eecle. 2.8. I gathered me (Segullath melachim) the peculiar treaſure of Kings. Exod. 19.5. yee ſhall bee a peculiar treaſure unto mee above all people. Lxx, foreign. A peculiar people. The Lord promiſeth to take ſuch care of the godly, and to lay them up ſo ſafely as one would a ſpeciall jewell.
And I will ſpare him as a man ſpareth his ſonne (The Geneva, his owne forme) that ſerveth him.] I will bee indulgent towards and have pitty upon the godly, I will deale tenderly, pardon, and remit their puniſhment. See, 2 Sam. 22.7. David ſpared Mephiboſheth. Or, I will have compaſſion. So the word is ordinarily tranſlated, as, 1 Sam. 23.21. foreign. Yee have compaſſion on me.
Ʋerſ. 18 Fourthly, he anſweres their blaſphemy, by warning them, that Gods dealings and judgements ſhall bee ſo manifeſt even in their owne fight; that they ſhall be clearly diſcerned from the godly. ver. 18. Then ſhall yee returne and diſcerne between the righteous and the wicked, betweene him that ſerveth God, and him that ſerveth him not.] You oh wicked blaſphemers ſhall change your opinion, and whereas you ſaid, the wicked proſper, and it is in vaine to ſerve the Lord, yee ſhall ſee a great difference betweene them, and how much they gaine by it that ſerve the Lord. So. S. Hierom, &c. See the point wholeſomly and profitably handled, in a Treatiſe of D. Preſton… on Eccleſ. 9.1, 2, 3, 4, annexed to his treatiſe of The new Covenant.
Verſe 1 Fifthly, and laſtly,Chap. 4. he anſwers by a further amplication of that which was propoſed before, to ſhew Gods different dealing with the righteous and the wicked; by an Hyſteroſis, the righteous were firſt named in the propoſition, verſe 18. but the wicked are firſt treated of in this amplication, Chapter 4•h, as the Hebrew Bibles that we now uſe, and the Latine, and our Engliſh and moſt others doe diſtinguiſh it; which yet Tremellius and Piſcator and ſome others doe continue to the former Chapter, making but 3, Chapters of this prophecy, and ſo the firſt verſe of this Chapter to be the 19th verſe of the third, and ſo on.
Where let me take oocaſion by the way to note it, that all antiquity was ignorant of the diviſion of the Bible that wee now uſe, which was made about the yeare 1250, The worke (as Genebrard thinks (of thoſe Schoolemen who aſſiſted Hugh the Cardinall in gathering The Concordances, and an invention, ſo uſefull and ſo much approved, that the Iewes themſelves after followed it in the Hebrew Bibles. The Ancients indeed had their Titles and Chapters or verſicles too, but not ſo as wee divide them, but uſually in ſhorter periods: as appeares by that of Caeſarius, We have (ſaith he) foure Goſpells, which conſiſt of one thouſand, one hundred ſixty two Chapters. And Euthymius quoting Math. 26.58, calls it the 65th. Title, and quoting Mat. 26.74. calls it The 66th, Title. Their Titles were as our Chapters, and their Chapters much what as our verſes. For inſtance, S. Mathew which we divide into 28 Chapters, they divided into 68 Titles, and 355. Chapters. But all diſtinguiſhed not alike. As the Iewes had their Parſchiot, as namely, Bereſchit, Noah, &c. according to which they cited the Scripture of the old Teſtament; So the fathers, ſome of them divide bookes according to the Hiſtories, as Cyrus Prodromus makes his Firſt title, [In the beginning was the word]; his ſecond Title [There was a marriage in Cana,] His third Title,] Chriſts night diſciple Nicodemus, &c. Some divided them according to the miracles, as Gregory, one Title; Of the mariage in Cana; another, Of the five Loves, &c. Cyril, as hee wrote 12 bookes upon Iohn, ſo hee divides the Evangle, the firſt begins at Ioh. 1.1. The ſecond, at Ioh. 1.29. The third, at Ioh. 5.35, &c. S. Auguſt. makes a Period in every Tract; and S. Chryſoſt. in every Homilie. S. Hierome on theſe ſmall prophets, oft begins a booke in the middle of a Chapter, as we have them now divided. In Oecumenius his Enarrations hee hath 40, where we make 28 Chapters on the Acts: hee hath 20, where wee make but 16 in the Epiſtle to the Romans, &c. many of them indeed oft end their paraphraſes and diſcourſes where our Chapter end, But that is, becauſe the matter in hand breakes off there. The truth is, Diſtinguiſhing of the Bible into Chapters and verſes, much helps the reader; but it is ſo divided as ſometimes obſcures the ſenſe, as we oft finde in reading the Bible; and of which the learned Iſaac Caſaubon complained. In many places thoſe things are now divided, which were better to be read together; for example, Mat. Chap. 20. is ill divided; for the firſt 16 verſes doe manifeſtly agree with the former Chapter. So this fourth Chapter of Malachy were haply better to bee continued to the former. Yet I will not preſume to alter in theſe notes, what our owne Bibles direct mee unto, though I conſent to the I content to the judgement of thoſe great men, I meane Caſaubon and Heinſius, that wee are not ſuperſtitiouſly to adhere to our late diviſion. Caſaubon wiſht that ſome great Divine would take the paines to reſtore the Ancient diviſion, and Heinſius, prolegom. ad Exercit. pag. 20. though he take no notice there of Caſaubons deſire, wiſhes too that it were done exactly, and promiſes to doe it. Which ſurely will bee of great uſe; for much depends upon a right diviſion, elſe the ſenſe may be much darkened. But of this enough, and too much by way of Digreſſion, unleſſe the nature of Eſſay or Exercitation (which this poore labour of mine is) will beare it out, and allow it. But I returne to the Text, wherein, The different dealing of God with the wicked and the godly, is ſet out by evident compariſons. For,
I. To the wicked, The day of the Lord ſhall be terrible, Verſ. 1. For behold, the day commeth that ſhall burne as an Oven, and all the proud, yea, and all that do wickedly ſhall be ſtubble, and the day that commeth ſhall burne them up, ſaith the Lord of hoſts, that it ſhall leave them neither root nor branch.] The word, For] ſhewes the inference of this upon the propoſition in the former verſe; yee ſhall diſcerne between the righteous and the wicked, for the day comes that will be terrible to the wicked, as to the godly it ſhall be comfortable. This coherence St. Hierome, and the ancient Expoſitors allow. The comming of Chriſt, which is prophecied of, even his firſt comming in regard of the iſſue of it, and upon mens unthankfulneſſe, and unbeliefe, and refuſing of mercy, ſhall be terrible. So it is alſo deſcribed to be, Matth. 3.12. Ioh. 9.39. Chriſt who is foreign, for the riſing againe of many in Iſrael, is alſo foreign, for the fall of many, that is, of ungodly and unbeleevers, Luc. 2.34.
The day commeth that ſhall burne as an oven] That is, The day ſhall be when wicked men ſhall be burned: as we uſe to ſay, The grand Aſſizes will hang many, and make a gaole-delivery; that is, The Judges at their Aſſizes. Now whether this Burning ſignifie onelyonly Chriſt the Judges wrath, as Hier. and Remigius; or properly, and ultimately, that fire which ſhall burne the world, and afterward in hell, as Lyra, Vatabl. &c. to mee is not materiall: For though I underſtand with Montanus, the whole courſe of the prophecie contained in this period, and that of it which is of moſt difficulty, verſ. 5. to be meant of Chriſts firſt comming, yet the execution alſo of Chriſts wrath upon unbeleevers in the very day of Judgement, may be lookt at, without any prejudice to the ſafe and warrantable interpretation of theſe things, as Chriſt himſelfe applyes them, Matth. 11.14. and 17.10, 11, 12. to his firſt comming, as we ſhall ſee when we come to the fifth verſe. And therefore I interpret it without any Reſpect, only in this generall ſenſe, as a prophecie of Gods judgements againſt the wicked, who will not receive Chriſt, when God ſhall ſend him for the reſtauration of the Church.
And all the proud, yea, and all that doe wickedly ſhall be ſtubble] Though in this life they be iron and braſſe, ſtout and proud againſt God, yet they ſhall be weake and unable to make reſiſtance againſt him. See Eſa. 47.14. They ſhall be as ſtubble (Chalde, hhallaſhim chekaſh, weak as ſtubble,) they ſhall not deliver themſelves from the flame. As little ſtraws, and ſmall ſticks; ſtubble, that by reaſon of its lightneſſe, may be driven with the wind, Ierem. 13.24.
And the day, &c. ſhall burne them up, &c. It ſhall leave them neither root nor branch.] It is an amplification to ſhew the full and utter deſtruction of the wicked, as when the root is ſtockt up, the tree can grow no more. Which, I ſay, may, not unſafely be underſtood of the day of Judgement upon Chriſts comming the ſecond time; though Winckleman, Oſiander, and ſome others doe think the place fulfilled in the deſtruction of Ieruſalem, and the calamities that came upon the unbeleeving Iewes, upon their refuſall of Chriſt in his firſt comming; which is alſo a probable expoſition.
Verſe 2, 3. 2. To the godly, the day of the Lord ſhall be full of comfort, and an happie day, verſ. 2.3. But unto you that feare my Name, ſhall the Sunne of righteouſneſſe ariſe, with healing in his wings; and yee ſhall goe forth and grow up as calves of the ſtall. And yee ſhall tread downe the wicked, for they ſhall be aſhes under the ſoles of your feet, in the day that I ſhall doe this, ſaith the Lord of hoaſts.]
But, unto you] That adverſative forme, ſhewes the oppoſition of theſe, to them that were mentioned before, and the manifeſt difference of Gods dealing.
Shall the Sun (our old Engliſh Bible, That Sunne) of righteouſneſſe ariſe.] In his firſt comming (according to Theodoret and Montanus) Chriſt aroſe a Sun of Righteouſneſſe. Hee came forth as the Sun doth, as a Bridegroome out of his chamber. In his Nativitie, and as a Gyant to run his courſe, In the courſe of all his conflicts and ſufferings; He went under a cloud in his Paſſion, and brake forth in his Reſurrection, and darts forth beames of righteouſneſſe; for he came to juſtifie the world, to enlighten, to enliven all beleevers. And in his ſecond comming alſo, (according to Hierome and others) he will bee full of Majeſtie and brightneſſe; Hee will declare hid things, The ſecrets of all hearts, and after a long time of gloomie weather, will break out to the chearing and refreſhing of his Saints, to the driving away of all darkneſſe, ſinne, and errour, to make ever after a continuall day-light, and to aſtoniſh and dazle the eyes of his enemies. As I ſaid, I ſee not but Malachy might reſpect all this, and prophecie of Chriſts whole adminiſtration from his Nativity, till his rendring of the Kingdome to his Father.
The Sonne] Chriſt is called foreign Schemeſch, The Miniſter of God, The Sunne which miniſters and imparts light and heat; for the word is of ſchamaſch, to ſerve or miniſter to God or men; according as the Syriack verſion of the New Teſtament uſeth this word, Matth. 20.28. The Sonne of man came not, (Syr. deneſchtammaſch, foreign) that hee might bee miniſtred unto, but (daneſchemmeſch, foreign) that he might miniſter. So Chriſt is the Sunne of Righteouſneſſe, becauſe hee doth benignly impart righteouſneſſe or goodneſſe; for I explicate one word by another, as it is Pſal. 24.5. Hee ſhall receive the bleſſing and righteouſneſſe (that is, Goodneſſe) from the God of his ſalvation: And Pſal. 103.17. where for, Righteouſneſſe, The Lxx. have foreign. See our laſt Tranſlation in the margine, at Joel 2.23. In the Prophet, Zach. 3.8. where Chriſt is called, The Branch; The Lxx. reade foreign. And Iunius (Paral. lib. 1. par. 50.) parallels this place of Malachy with Luc. 1.78. where Chriſt is called foreign, The day-ſpring from on high; ſo ours: The Orient, or Eaſt, Matth. 2.2. and Matth. 24.27. But foreign, The Eaſt, or Riſing, is by a Metonymie of the adjunct, put for the Sunne in that place; The East from on high, that is, ſaith George Paſor (Lex. in Nov. Teſt. ad Thema, foreign) foreign, The noone-tide Sunne; or foreign, The Sunne it ſelfe riſing; as Dan. Heinſius, Exercit. lib. 3. cap. 1. ad Luc. 1.68. Of this glorious Sun, Samſon was the Type, as in other things, ſo in his name; whether it ſignifie, Their Sun, as Saint Hierom interprets it, and as it is interpreted in the rythme, or Church-proſe:Concerning the ſignification of this name, ſee my Lord Primate of Ireland, in his moſt learned Hiſtory of the Antiquities of the Brittiſh Churches, chap. 5. page 84. by occaſion of the mentioning of Samſon, Biſhop of S. Davids in Wales.
Samſon dictus, Sol eorum;
Christus lux eſt electorum,
Quos illuſtrat gratia.
Samſon [Their Sun] did hight,
Chriſt to th' elect is light,
On whom he ſhines with grace.
Or whether it ſignifie, A little Sunne, as ſeemed rather to Mercerus and to Bonfrerius. And truely Samſon, though hee warmed and cheared the hearts of men in that darke time of idolatry and hard time of affliction and oppreſſion, eſpecially in his Noone of full ſtrength; yet he was but a little Sun, in reſpect of him whom hee did Type, who is The Sunne of righteouſneſſe, full of glorious beames, able to dazle the beholders with his brightneſſe, ſo exceeding great, that God thought fit to inure the peoples eyes, by looking firſt on a leſſer light, Iohn the Baptiſt, that ſhining light, which came before Chriſt aroſe. This point the Reader may finde not inelegantly expreſſed (if hee thinke it worth his paines to looke into ſuch forgotten books) in the Order of the Breviary, or the Ordinarium Divin. Offic. Secundum uſum Sarum: In the fifth Lection appointed for the Feaſt of Iohn Baptiſt, which is folio XLIX. And I the rather note it, becauſe the Reſponſe and Verſicle appointed together with this Lection, are the words of the Angel to Zachary concerning Iohn, Luc. 1.17. whereby we may gueſſe that the Church of Rome alſo interpreted the two Laſt verſes of this Chapter (to which th…t in Saint Luke refers) concerning Iohn. And ſo I have prepared a little light for thoſe verſes before I come unto them.
The Sunne &c. with healing in his wings] The Geneva, And health ſhall be under his wings. As Health or Healing is ſaid to be in the Suns beames, becauſe by them it warmes and cheriſheth all things, dries up cold moiſtures offenſive to the creatures, excites and quickens Plants, Beaſts, and men, in the Spring-time, and revives all that which ſeemed well nigh dead in the Winter: So doth Chriſt bring life into the world, and came and preached life; therefore the Syr. and Arab. tranſlate it, Health upon his tongue. But in the Text it is, In his wings; As Chriſt is compared to the Sun, and the beames of the Sunne are called Wings: partly becauſe of its ſwift diſparkling of them and motion, and partly becauſe it ſpreads its light in its Riſing, as wings; whence Homer calls the Sunne, foreign, The yellow haird, or golden-haird ſunne; and the Scripture ſo ſpeakes, Ioel 2.2. The morning ſpread upon the mountains: And, Pſal. 139.9. If I take the wings of the morning. Thus in regard of ſpreading, Virgil, Aeneid. 8. ſpeaks of the night alſo, Nox ruit & fuſcis tellurem complectitur alis. So Christ in regard of his Imparting of himſelfe, and of health and vertue from him, is ſaid to have wings; Corn. à lapide, would have it to point at a farther myſtery. That as Chriſt is a Sun, ſo he is the True bird of the ſun, as it is called, The true Phoenix, for thus he ſaith, the Metaphor of having wings doth beſt befit him. Let me note thus much to further his conceit, that Canaph a wing, is of Canaph to gather, and cheriſh, as a brood-hen doth her young; ſo Chriſt uſeth it Matth. 23.37. And David alludeth to it, Pſal. 17.8. Hide mee, under the ſhadow of thy wings. But of the Phoenix, ſee Plin. Hiſt. Natur. lib. 10. cap. 2. who ſpeaks doubtfully: Others (as Ionſton. Thaumatogr. Nat. cl. 6. cap. 27.) confidently of it, that it is a fable: yet Maiola, Dier. Canic. Tom. 1. Titul. Aves, diſputes largely that all is true which is reported of it. And Ioh. Alſted. Theolog. Natur. part. 1. pag. 217. and part. 2. pag. 474. ſeemes to me to beleeve it; and ſo it ſeemes Tertul. and Vatabl. did, who think they have Scripture for it, for ſo that place in Iob 29.18. which in the Vulg. is, I ſhall dye in my neſt, and multiply my dayes as a Palme; and in our Tranſlation, I ſhall multiply my dayes as the Sand; they turne thus, I ſhall die in my neſt, and multiply my dayes as a Phoenix. But Corn. à Lapide doth not beleeve ſo, but takes the ſtory for a fable; and I think he had good reaſon to doe ſo, yet of the aenigmaticall uſe of it, ſee him, ad hunc locum, and in his Proeme to the minor Prophets, pag. 23, and 44. How Aſterius applies this place, ſee Dan. Heinſius, Exercit. lib. 1. cap. 5. and his cenſure.
And yee ſhall goe forth, and grow up as calves of the ſtall] Such as underſtand this prophecie of Chriſts ſecond comming only, give this ſenſe; Yee ſhall goe out of the priſon of this life into the other; ſo S. Hierom, Remig. Vatabl. or, out of the grave, as calves looſed from the ſtall where they are tyed; ſo Tertul. lib. de reſurr. cap. 31. where hee quotes this place. And they make this growing up, or ſkipping of fat calves, to ſignifie the Sanity and vigour of the godly, at and after the Reſurrection, their Agility and great joy together with the heavenly Quires, and their ſtrange and ſudden leap (as it were) from mortalitie. I encline rather to that of our Commentary, that it ſignifies the encreaſe of grace and the Spirit from Chriſt upon the godly, or, Their libertie and encreaſing in the joy of the Spirit, or, Their ſpirituall joy here, and perfected in heaven.
Grow up as calves of the ſtall] Vulg. Shall leap. The Lxx. foreign, skip and bee wanton. Chald. Yee ſhall thrive, or grow fat; and ſo the Tigurine. Pagn. Yee ſhall be multiplied foreign (an Anomaly, hiric being put for pathach) is of foreign and hath all thoſe ſignifications, To grow, To multiply, To grow fat, To expaliate, To bee wanton, To leape and friske.
As calves of the ſtall] Chald. Tigur. Pagn. The French, the Geneva, As fat calves. The Lxx, Like calves at liberty. Vulg. As calves out of the herd, that feed and paſture together among the reſt, and grow fat at graſſe; as it is, Ier. 50.11. But Marbek is Saginarium, The place, ſtable, or as our Engliſh hath it, The Stall where calves are fatted, Jer. 46.21. Her hired men are like bullocks of the ſtall. So the Hebr. and the margin there agreeable to it, 1 Sam. 28.24. The woman had a calfe of the ſtall. Our Tranſl. render it according to the Chalde, A fat calfe.
And yee ſhall tread downe the wicked] foreign of foreign a word uſed nowhere elſe in the Bible. The Chald. You ſhall threſh. The Lxx, and Tertul. (quoting this, lib. de Reſurr.) Vulg. Pagn. Ours, &c. You ſhall tread upon, or tread downe the wicked, that is, You ſhall be over them: A plain difference then ſhall be found between you and them, notwithſtanding mens profane conceits to the contrary.
For they ſhall be aſhes under your feet] Montan. and Geneva, Duſt under the ſoles of your feet.
In the day that I ſhall doe this.] What day that is, ſee before, upon verſe 1.
From this prophecie of the approaching of Chriſts comming, he takes occaſion, in the name of the Lord,
1. To exhort them to ſtudy the Law, Verſe 4.
2. To prepare their expectation of Chriſt, by prophecying again of his fore-runner, Verſe 5, 6.
Verſe 4 I. He takes occaſion to exhort them (becauſe as it is very probable hee knew himſelfe to bee the laſt of the Prophets, and that they ſhould be deſtitute of that helpe any longer) diligently to ſearch and ſtudy the Law in the meane ſeaſon, till the comming of Christ, to whom the Law in all the parts of it doth lead, verſ. 4. Remember yee the Law of Moſes my ſervant, which I commanded him in Horeb for all Iſrael, with the Statutes and Judgements.] The Law here may be taken comprehenſively for all the doctrine of Moſes, which is divided, Deut. 6.1. into foreign Commandements (the morall Law) foreign Statutes, (the ceremoniall Law,) and foreign Judgements, (the Judiciall Law;) or it may be taken principally for the Morall, the other two being afterward repeated.
The Law of Moſes] It is uſuall for writings to carry the names of them that pen them, as Davids Pſalter. And Moſes was the Law-giver to Iſrael from God. Hee hath his name from that accident in his infancie, Exod. 2.10. Shee called his name Moſes, (foreign Moſche, that is, Drawn out) and ſhee ſaid, becauſe (foreign) I drew him out of the water. In ancient time they wrote his name Moyſes, either thinking it to bee compounded of the Aegyptian words, Mo, Water, and Hyſes, Saved: or being acquainted with the Syrians pronunciation, Muſes (as the Syrians at this day, and the Turkes doe pronounce it, as Cutlu Muſes, an uſuall name among them, that is, Happy Moſes,) and joyning ours with it, of Moſes and Muſes, made Moyſes, but corruptly. Thus Druſ. in quaeſt. Hebr. Among the Aegyptians he was called Mneves, as Fr. Junius quotes it out of Diodorus Siculus; See his note ad Exod. 2.10. Ioh. Weemſ. (Chriſt. Synag. lib. 1. cap. 1. pag. 21.) following Aben-ezra, ſayes, they called him Monios. But ſee Junius, Loco citato. Moſes is mentioned, by ſome Heathen Poets as a Law-giver. Iuvenal. Sat. 14.
Tradidit arcano quodcunque volumine Moſes.
And Arator; —Non haec jejunia Moſes condidit.
The law which I gave unto him in Horeb] A mountain in the Country of Amalek and in the wilderneſſe of Sinai, ſo called becauſe of the drineſſe and barrenneſſe; of foreign To be dried, and To wither. It is called, 1 King. 19.8. Horeb the mount of God, not in regard of the height of it, as tall Cedars are called The Cedars of God; but becauſe the Lord appeared there, and gave the Law, for Horeb is mount Sinai, one mountaine with two tops; the Eaſterne called Sinai, and the Weſterne Horeb. Iac. Bonfrer. in his Onomaſticon tells us he hath diſputed this queſtion upon Exod. 3.1. which booke I have not, and therefore referre the Reader to conſult him there. It is at this day called Saint Catharius mountaine.
Which I gave him] God gave Moſes the Morall Law writ with his owne hand, as Deut. 10.2. ſeemes to prove. See Weemſe Expoſ. vol. 1. lib. 1. exerc. 3.
For all Iſrael] Pagn. To Mont. upon (1) for the uſe of all Iſrael.
With the Statutes and Iudgements] Of them before. Only let me not paſſe this verſe without notice of that which to me ſeemes very obſervable, That the truth is, Commentators upon this place can ſcarcely make a cleare and faire coherence of this verſe with the fore-going; but as if the Prophet were full of this neceſſary point; Hee inſerts it (though to our ſeeming ſomewhat abruptly) rather than not mention it. An obſervation that offers unto our thoughts. The very great neceſſity of acquainting our ſelves with Gods Law, the benefit of which I referre the Reader to find commended unto him, in a learned, and very fruitfull Treatiſe of Mr. H. Maſon, Hearing and Doing, chap. 5. This point hath beene much beat upon by the Fathers, in their Sermons or Homilies to the people, in their Exhortations and Epiſtles to their private and deare friends. Many of our men in handling the controverſie about permitting the reading of the Scripture to the people, have collected many and plentifull inſtances: I ſpare them. Only I would note the piety of ſome perſons in their aſſiduous ſtudy of Gods Law. It is a known Hiſtory which they relate of Alphonſus King of Arragon. Let mee adde what Herebert Roſweyd the Ieſuit reports of Thomas a Kempis, the devout Author of thoſe books (which are, and deſerve to be in every ones hand) De Imitatione Chriſti: That as he ſpent his houres in reading the holy Scripture, ſo hee wrote out the whole Bible, divided into foure Tomes, fairely and legibly with his own hand. And yet a great ſcholler too he was, a man wedded to his book, ſo much that this was his uſuall ſaying, and that which hee was wont to write in the beginning of his books.In een hoexken met een boexken. In omnibus requiem quaeſivi & nuſquam inveni niſi in angelo cum libello. I have ſought content in all things, but never found it, unleſſe with a booke in a nooke. But his moſt delight was in the booke of God. How much was his zeale beyond the temper of theſe times, when many think it would hinder their ſchollerſhip to read much or oft in the Bible, which perhaps alſo is not to bee found in ſome well furniſhed ſtudies. The neglect of which, and preferring the handmaids (which yet are beautiful, and they blind, that doe not confeſſe ſo) before the Miſtreſſe, hath been much complained of by many pious and learned men. Who can be large or full enough in the praiſe of the Booke of God? foreign, The ſoules food, as Saint Athanaſius calls it, foreign, The Invariable rule of truth, as Saint Iraeneus. The Aphoriſmes of Chriſt. The library of the Holy Ghoſt. The circle of all divine arts. The Divine Pandects. The wiſdome of the Croſſe. The cubit of the Sanctuary. The touchſtone of errour. But I will take my ſelfe off, leſt it be ſaid to me, Who ever diſpraiſed Hercules? Only let me inſert another inſtance, for other kind of people, for lay people, for women. Not the example of any of thoſe glorious women found and mentioned in S. Hieroms Epiſtles, famous and renowned for their piety this way: but a moderne example of Maudlin the wife of D. Pareus, of whom writing to Iohn Newerus, Paſtor of Saint Peters Church in Heidleburg to preach her funerall Sermon: hee reports, that after ſhee was married, and more than forty yeares of age, out of love to the holy Scriptures, ſhee learnt to reade, and tooke ſuch delight in it, and ſpecially in the Pſalmes, that ſhe got them almoſt all by heart. So much for this point, the neceſſity of which, ſome think the Spirit of God would teach us, by the great Zain in the word Zicru, Recordamini, in the Text, in many Bibles. See Iohn Buxtorf. in Comment. Maſor. cap. 14.
2. Hee takes occaſion to prepare their expectation, by prophecying againe of his forerunner, the Baptiſt, verſ. 5.6. we have,
1. His comming, verſ. 5.
2. His work or office, verſ. 6.
I. His comming, verſ. 5. Behold, I will ſend you Eliah the Prophet, before the comming of the great and dreadfull day of the Lord.] The interpretation of this place hath very much divided the Expoſitors. Saint Hierom took it once, for all the Prophets that ſhould come; but hee goes almoſt alone. A farre greater party underſtand it of Eliah the Thisbite. For ſo the Lxx. reade the very Text; (The Vatican and ordinary copies of the Lxx, but not that which is in the King of Spaines Bible;) and ſo alſo the Arab. which uſually followes the Lxx; and ſome of the Fathers, (but not all whom Bellarmine alleageth, for Origen, Lactant. Hilary, Hierom, who are produced by him, are examined by Dan. Chamier, Panſtrat. Tom. 2. lib. 17. cap. 5. ſect. 17. 18. and found to bring him no proofes,) Saint Chryſ. Theod. Saint Aug. and haply others of the Ancients, being miſled by the corrupt reading of the Lxx, foreign. I ſend unto you Eliah the Thisbit. But this is not in the Hebr. Text, which the learned Popiſh Expoſitors know, and yet they follow that of the Lxx, for another purpoſe than the Ancients were aware of, as it is ſufficiently knowne to Divines in the Queſtion of Antichrist. Benedict Pererius, De Antichristo, Diſput. 10. againſt Ioh. Annius, makes it one of his demonſtrations that Mahomet is not Antichriſt, and ſo doth Bellarmine, that the Biſhop of Rome is not, becauſe Enoch and Eliah are not yet come, and are to come in his time. Doctor Sharp, a learned man of ours (De Antichriſt. part. 1. cap. 31.) doth hereupon take occaſion to compare Bellarmine to a frantick woman (whom, he ſaith, he knew) that pretended great acquaintance with the Angell Gabriel, and tells us, That ſurely Elias was the carrier. Mee thinks too lightly. I reade nothing with pleaſure that puts off a learned adverſary with a ſcoffe: but not without offence, him who through his weakneſſe doth magnifie all Bellarmines Arguments, as ſurely the Suffolk Author of the Five Diſcourſes, Ann. 1635. did, who in his Treatiſe of Antichriſt, uſeth no other. I will not take this Text, as a ſufficient occaſion to enter into the Queſtion, who That Antichriſt ſhould be. Let the characters uſed by Saint Iohn and Saint Paul be impartially applyed, and without ends, and I ſuppoſe there will bee leſſe controverſie; eſpecially that of Saint Paul, 2 Theſſ. 2. For light unto which I referre the Reader, unto Quirinus Reuterus his Supply to Zanchy, who here through age and dimneſſe of ſight broke off, which Reuterus undertooke at the requeſt of Zanchy's. Executors, and ſaid much to this point, and with much approbation. But to paſſe by the queſtion it ſelfe, whether the Pope be Antichriſt, which the interpretation of this place, however it bee, doth not conclude; The Cardinals arguments, that the Thisbite is prophecied of, are not unanſwerable.
Object. 1. This day before which this Eliah is to come, is the great and dreadfull day of the Lord. Therefore the day of the ſecond comming of Chriſt: for his firſt comming was an acceptable time and a day of ſalvation.
Anſw. 1. The Hebr: may be rendred, Before the day of the great and dreadfull Lord come. And ſo the Chald. reades it. 2. But granting it as wee reade it, yet foreign of foreign, is not properly Terribile, but Timendum, to bee feared or dreaded. Now, feare is either from Terror, or from Reverence; ſo it is, Gen. 28.17. How dreadfull is this place? ſaith Iacob, that is, Reverend, becauſe of the ſignes of the Divine preſence. See alſo, Ezek 1.22. Thus even the day of Chriſts firſt comming, is to be entertained with an awfull dread and reverence. 3. That day, though a day of ſalvation to believers, yet was to others terrible; as it was deſcribed to be in the former Chapter, verſe 2. and is oft deſcribed ſo, in the New Teſtament Luc. 2.34. Luc. 3.9.17. Luc. 19.44. Math. 21.44. See Caſp. Blockmond. Syſtem. Theol. vol. 2. artic. 28. pag. 831.
Object. 2. It is added, leſt I come and ſmite the Earth with a curſe. But Chriſts firſt comming was not to judge, but to bee judged.
Anſw. 1. It may be underſtood with Montan. and Winkleman: of the deſtruction of Ieruſalem, and the calamity that came upon the Iewes upon Chriſts firſt comming. 2. But I have all the way interpreted this Chapter comprehenſive, even of the day of judgement alſo, and the ſentence then to bee given by Chriſt. Yet it followes not but the place may be meant of Iohn Baptiſts comming before Chriſt, to prepare men to belive, leaſt hereafter for their infidelity they bee condemned. It followes not that hee muſt come preſently before that day.
Object. 3. Chriſt ſpeaking of Elias, Math, 11.14. Saith, This is Elias (qui venturus eſt) which is for to come; but Iohn was come already.
Anſw. The Greeke foreign is, Qui venturus eraet, Which was for to come, ſpeaking of him whom (from Malachy's prophecy) they expected; and ſo might well be ſaid of one that was already come: as we have the ſame phraſe, Math. 2.4. He demanded where Chriſt ſhould be borne. Yet was Chriſt borne already.
Object. 4. Iohn was indeed allegorically Elias, but not literally; therefore Chriſt ſpeaking in the ſame place, Math. 11.14. of Iohn, ſaith, If yee will receive it, This is Elias, that is, Elias is indeed for to come, yet if you will have one now alſo in this my firſt comming, this Iohn is he. But to ſhew that this is a myſtery, he addes, He that hath eares to heare, let him heare.
Anſw. Iohn was Elias literally, that is, in the Prophet Malachies literall ſenſe: but becauſe the Scribes had another conceit (not of another time, as the Papiſts, but of another perſon) that it muſt be the Thisbite; he tells them they miſtake it in that; for the Prophet in his very literall ſenſe meant Iohn; (as the Prophet Ieremiah, Ier. 30.9. ment the Meſiah literally, as it confeſſed, not David the ſonne of Ieſſe, when he ſayth, They ſhall ſerve David their King.) And therefore he ſayth; If yee will receive him, and addes, Hee that hath eares, let him heare.
Object. 5. Elias is prophecyed of againe Rev. 11.3. One of the two witneſſes.
Anſw. Beſides the fuller meaning of that place, for which let the Reader conſult expoſitors, and eſpecially Mr. Ioſ. Meades learned Commentaries upon his Clavis Apoc. There is there no mention at all of Elias. It is but a begging to urge that text.
Object. 6. Why elſe were Enoch and Elias rapt up before death, and doe ſtill live in their mortall fleſh, to dye againe; but that they are for that ſervice before the laſt comming of Chriſt?
Anſw. That they live in their bodies in Heaven is not doubted, (ſee Sixt Amama, Antibarb. Bibl. l. 3. Syrach c. 44. pag. 947, &c. but that they live in their mortall bodies, and that they ſhall dye, there is no Scripture for it, neither is it likely, ſeeing the Scripture ſayth of Enoch, Hebr. 11.5. He was tranſlated that hee ſhould not ſee death. (ſee Ioſ. Scaliger's note upon Math. 17.11. among thoſe few ſhort notes of his which Iohn Bill the Kings Printer hath carefully collected at the end of his Impreſſion of the New Teſtament Greeke, at London, 1622.) But why they were wrapt up, we muſt bee content to bee ignorant, and it beſeemes us moſt to bee ſo. More of this point you have well treated of in the following Commentary.
Being thus rid of this interpretation, wee have another, which interprets the place of Chriſts firſt comming; and we have S. Markes autority for it, who makes the laſt words of Malachy, to bee the firſt words of his Goſpell; and therefore leades us to underſtand by Elias in the Prophet, Iohn Baptiſt in his Goſpell. And that we may bee further out of doubt, we have the text clearely ſo expounded, Luc. 1.16, 17. (See Laurent. Valla his Caſtigation of the Vulg. Lat. according to the corrected edition of Iacobus Rivius:) Math. 11.14, 15. Math. 17.10, 11.12.13. Which places let the Reader peruſe. The name of Elias is given to Iohn, not propter identitatem perſonae, as if Elias were Redivivus, or by a Metempſychoſis were entred into Iohns body, but propter identitatem ſpiritus & virtutis, becauſe of the like gifts, calling, and Miniſtery. See Iunius, parall. lib. 1. par. 31. Pet. Martyr. Loc. Claſ. 3. cap. 16. ſect. 21.22. But eſpecially our late bleſſed King of famous memory, in his Monitory preface before his learned Apology for the Oath of allegiance; pa. 77. 78. whoſe arguments are examined by Leonard Leſſius, Diſp. de Antichr. Demonſtr. 15. but ſtand good. And beſides ours, ſome learned and ingenuous Papiſts, as Paul. Burgenſis, Iſid. Clarius, Bened. Arias Montan. in Locum, who doe all admit our interpretation: and Biſhop Ianſenius too, in cap. 48. Ecclus. as Bened. Pererius affirmes of him, lib. 15. in Daniel. pag. 223. D.
Let me here note by the way the conceit of Lucas Oſiander, who as he yields the place to bee meant of Iohn Baptiſt, the ſecond Elias before Chriſts firſt comming; ſo hee alſo interprets it of a third Elias before Chriſts ſecond comming, and that is; Martin Luther; and accordingly interprets the following words, and exhorts to the receiving of Luthers doctrine, leſt God come and puniſh our ingratitude. Luther indeed was a man of notable zeale like Elias, fit for the buſineſſe hee was employed in by God, and we have great reaſon to thinke honorably of him; but none to thinke that Malachy thought of him, or that the Holy Ghoſt meant him here. Thus much of the comming of Iohn.
Verſe 6 2. His worke or office, is declared in the laſt verſe. And hee ſhall turne the hearts of the Fathers to the Children, and the heart of the children to the Fathers. Leaſt I come and ſmite the Earth with a curſe.] For their interpretation of this who reſpect only the ſecond comming of Chriſt, let the Reader ſee Corn. a lapid. I content my ſelfe with that of our following author, That whereas all was at that time out of order, full of corruptions, and errors, and different ſects, (ſee Tremell. ad marg. Zach. 11.8.) Iohn was ſent to preach repentance, Math. 3.2. and to convert of all ſorts from the error of their way, and to reduce them to the faith of the old Patriarks. But for the manner of the phraſe, Iunius (parall. lib. 1. par. 55.) makes it parallel to Luc. 1.76.77.79. and ſo it will bring in further light. Adde alſo, Luk. 1.17. where, obſerve that the word of the Lxx is not uſed, theirs is foreign but S. Lukes is foreign. The Evangeliſts & Apoſtles though uſually they follow, yet ſometimes take liberty to depart frō the Lxx; & concerning the vulgar Latine tranſlation, Ioh. Gagneius a Sorboniſt profeſſeth hee cannot tell the meaning of it; but falls very foule upon Cardinall Cajetan. Yet his owne conjecture of the miſplacing of foreign there in the originall text, is bold. See him, ad loc. together with Beza his larger Annotations on the ſame place.
Leſt I come and ſmite the Earth with a curſe.] The coherence of this, and the meaning, ſee before Objection 2. and the Anſwer.
Leſt I come.] The comming of Chriſt is not uncertaine, but the ſmiting; I reade it, leſt I ſmite when I come.
And ſmite the Earth,] S. Hier. earthly men: not Iudaea onelyonly, though ſometimes foreign bee taken for a particular region; as Geneſ. 41.57. Eſay 13.5. yet probably the calamity of the Iewes may be principally reſpected.
With a curſe.] Geneva, curſing. Chald. extermination. Pagnin. ſlaughter. The Lxx, foreign, wholly, ſuddenly. foreign. Leſt I ſmite the earth with utter deſtruction. foreign is An utter curſe, or Devoting to ruine; which Cherem, the Rabbins ſay, doth enter into the members of the body, the number of which they obſerve to bee according to the numerall letters of this word. The Iewes had three ſorts of Anathema's. 1. Niddui. Rejection or Removing. Hee that was Menualdeth was removed out of the Synagogue. foreign. Iob. 9.22. Thus they hold Caine was excommunicate. Geneſ. 4.14. Eſay 66.5. This was of the nature of profligation or proſcription among the Romans. 2. Cherem, which is more properly that which is Anathema among the Greeks, which is the curſe that they layd upon him, whom they put out of the Synagogue if he mended not. A giving over to Satan. 1 Cor. 5.5. 1. Tim. 1.20. At this they lighted Candles and put them out againe, to note that ſuch an one was deprived of the light of Heaven. This is the word uſed here. And this among us is the higheſt Eccleſiaſticall cenſure, according to the Tables of D. Richard Coſin, who (Polit. Eccl. Anglic. Tab. V. A.) makes theſe degrees. 1. Interdictio divinorum. 2. monitio. 3. Suſpenſio. vel ab ingreſſu Eccleſiae; vel a perceptione ſacramentorum. 4. excommunicatio. 5. Anathematiſmus: Contra haereticum pertinacem. 3. There is a third degree among the Iewes, cal'd Sham-atha. The extreame and higheſt degree of excommunication. The Etymology of which word is either, 1 of Sam, Deſolate, and attha, Thou. Thou art deſolate, or, Be thou deſolate. 2. of Sham, There; and Mitha, death. There is death. Or an Excommunication to death. As, 1 Ioh. 5.16. There is a ſinne unto death. Or, 3. of Shem or Sama in the Chalde, The Lord, or The Name, that is, the Tetragrammaton, Iehovah; and Atha, he comes. The Lord comes. A forme of ſpeech uſed by them in ſudden accidents (as the moſt learned H…inſius obſerves, exercit. lib. 7. c. 15.) and eſpecially by ſuch as ſuffered any oppreſſions, whereby they ſtill comforted thēſelves. This is the ſame with that which S. Paul uſeth after the Syriack, where Maran is The Lord. Maran-atha, The Lord comes. 1. Cor. 16.22. He that loves not the Lord Ieſus, let him be Anathema Maran-atha. Which curſe they fetch from the firſt words of Henochs prophecy, Iude, verſe 14. And thus much for the laſt conteſtation, and for the whole Text.
For the cloſe wee may take notice of a double obſervation.
1. That in many copies (though not here, in Montanus his Interlin. nor in two others that I have) the laſt verſe but one, in Eſaiah, Eccleſiaſtes, Lamentations, and this prophecy of Malachy, is repeated againe after the Text, but without points: becauſe all theſe bookes have ſad cloſes, and therefore the Scribes thought fit, to leave the verſe before, to be laſt, for the recreating the ſpirits of the Reader, as containing more comfortable matter. See Ioh. Buxt of de Abbrev. Hebraic. more in foreign.
2. That all the Prophets (execept Jonah and Nahum) expreſſely and in ſome prophecy concerning Chriſt. Hee being the marke at which all of them chiefely aimed. And let him bee our Aime likewiſe. Bleſſed is he who carefully expects his ſecond appearance. Come Lord Ieſus, come quickly.
FINIS.
End of the text · Richard Stock, Commentary on Malachi (1641)