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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nation_n	let_v	lord_n	praise_v	2,458	5	9.7983	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93917	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.	Stock, Richard, 1569?-1626.; Torshell, Samuel, 1604-1650. Exercitation upon the prophecie of Malachy.	1641 (1641)	Wing S5692A; ESTC R184700	652,388	677

indignation against For ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which usually is translated Ever signifies a long time or a time whose duration is hid from us for the roote of it is Alam to hide Yet according to our use and sense of the word It is true that Edom though it were a people againe after this time as appeare by Josephus Antiq. lib. 13. cap. 16 17. and Belli Judaici lib. 6. cap. 7. yet the Lord had indgnation against it for ever for First Their captivity was never revoked by any decree Some reliques only stayd in some few un-observeable places of Idumaea and those few and other colonies that came in because the land was open encreased somewhat and were called Idumaeans though they were Mistanatio Secondly And these also such as they were were subdued shortly by Hircanus the Jewish high Priest received or as Ludov. Capell Hist Apost p. 93. were forced to receive circumcision and were made Iewes So their estate was changed for ever Thirdly after the Iewish warre their very name by degrees perisht no memory of them being left in posterity 2. Notorious also in speciall to the Iewes the Church Verse 5 the people of God And your eyes shall see the Italian supplies Lo It in a smaller character shall see it and yee shall say The Lord will bee magnified from the border of Israel French above all that are upon the frontiers of Israel This Tremell reades otherwise which your eyes shall see from the border of Israel and yee shall say c. The Hebr. From the border or upon or from upon The border that is the region of Israel is opposed to the border or region of wickednesse God had indignation at that but here they shall see that God will make his name great Through his goodnesse towards them or as Ioh. Tarnovius Hee will manifest his goodnesse from above from heaven upon their border See Psal 126.2 3. Ioel. 2.21 The Chald thus Let the glory of the Lord bee multiplyed for hee hath enlarged the borders of Israel To wit the Idumaeaus being subdued and made Iewes by Hircanus Or as some the Lord will be magnified by enlarging the Iewes borders over other nations Piscat seemes to encline to this How much God enlarged their borders see in Ribera comment in Obad. ver 19. fully Or as Osiander let the Lord be praysed who hath againe restored and made our land to flourish Or as others in a yet different sense the Lord will be magnified from beyond the borders of Israel through the World Thus much of their Ingratitude In the next place II. He expostulates with them for their Contempt and Profaning of Gods worship ver 6 7 8. In which wee have First Gods accusation of them ver 6. Secondly the debating of the accusation ver 6 7 8. Thirdly Gods accusation of them 1. more tacite and implyed 2 more open and expressed First Verse 6 Gods accusation of them is more tacite and implyed inlaying a ground of discovery of their contempt which ground is an Axiome in nature A Sonne honors his father and aservant his Master A sonne honors 1 loves reverences obeyes and if need bee sustaines and relieves his Father Hee will honour so Montan. and Pisc that is Honorare solet Not onely the divine law but humane reason and nature teaches him it and hee doth it And the servant his master Here is an Ellipsis of the verb supplyed by Piscator Reveretur Hee feares or reverences His Master the Hebr. His Masters or Lords So Ioseph is called Genes 42.33 The Lords And the man Adone haarets Domini terrae The Lords the Lord of the Country spake unto us A verb singular is in construction with a noune plurall And it is observed to bee ordinary in this word honoris gratiâ to carry with it the dignity of the person Secondly his accusation of them is more open and expresse I. In the applicatiō of that naturall law If then I be a Father where is my honour that is which is due to mee you confessing mee to bee and calling me father And if I bee a Master Adonim plurall as before If as Tarnovius it have not a farther meāing to set out the mystery of the Trinity Where is my feare my reverence so Tremel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Morai of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to feare and to reverence and to venerate and worship But of Iare there are two nounes Ijra which is that Ti●●or by which wee religiously worship Gods and Mora that feare whereby we are in awe of one that is terrible and that is the word here II. The accusation is exprest in the direct accusation where First who accuseth T is God Where is my feare saith the Lord of hosts See ver 4. Secondly who are accused The Priests Vnto you oh Prists the Italian supplies unto you O Priests I speake S. Hier. Theodor Remig. Hugo c. thinke all the people are reproved for neglect of God and his service And they are so afterwards but here 't is more specially directed to the Priests Gods primo-geniti his sonnes peculiar to him which heigthens the accusation Chohen is a Minister in politicis as well as in Sacris 2 Sam. 20.26 Ira the Iairite was chohen a prince or chiefe ruler about David See Menas ben Israel Conciliator Qu. 29. in Exod. But here the whole context is cleare for interpreting it Priests Thirdly the crime they are directly charged with you that despise my name this is the generall head under which the particulars after mentioned are comprehended The Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yee that esteeme my Name at a low rate The French yee misprised my Name My Name that is Me My glory or fame and Dignity Renowned men are called men of name Genes 6.4 In opposition to which Base men are called Beli shem men of no name Iob. 30.8 Thus God accuseth them we have next 2. The debating of that accusation First they traverse it They put him to the proofe And yee say or a the ●ulg And yee have sayd wherein have we despised thy name Doe wee contemne thy Name so Tremel The Tigurine here is rather a paraphrase then a translation In what thing have we counted thy Name vile and is it irregarded by us Secondly Verse 7 Gods reply to convince them ver 7. Yee offer polluted bread upon my Altar The Ital. Supplies it In asmuch as yee offer c. Such as offer polluted bread upon my Altar despise my Name But you doe so Therefore you despise my name Yee offer So Pagnin also turn'd it and 't is agreeable to the mind of the place though that of Montanus correction bee more to the letter yee cause to come or that of Tremel yee bring for so the word signifies Maggishim of Nagash to come neare or To bring Bread S. Hierom Remig. Lyr. Hugo understand The Shew-bread being not wheaten and unleavened but contrary to the law of barly branny and leavened and

under what heads you will all must bee brought and of every kinde Into the storehouse Vulg. Into the barne The tyth-barne So the word is Ioel. 1.17 The Garners are layd desolate the barnes are broken down But it is usually rendred Treasury Beth haozar The house of treasure or store It seemes they had a standing place for tythes as it is called Nehem. 13.11.12 13. see the place and 1. Chron. 26.20 That there may be meate in my house Vulg. That there may bee spoyle and the Hebr. Tereph signifies so much It is a Synechdoche and the affection of the Trope is a Catachresis Spoyle that is meate there 's the Catachresis the spoyle which the beast makes to get food being put for meate and then the Synechdoche meate put for all necessary provision Meate in my house that is in the storehouse for the use and necessity of my house that is of my Priests and Levites that serve in my house my temple And prove mee now herewith saith the Lord of hosts Menasseh Ben-Israel Quaest 3. in Deut. makes the doubt how these words may be reconciled to those in Deut. 6.16 Yee shall not tempt the Lord your God and answers well that Malachies words are not to bee understood Causaliter but Consecutivè namely that they should indeed finde by experience that if they offered their tythes they should finde the Lord gracious and bountifull See him more fully in the place cited in his Conciliator So that here the promise of good things followes In which let us observe the artifice used in persuading Prove me c. If I will not open you the windowes of Heaven whether I will not Piscat and our Comment make this forme If I will not an oath Which cannot bee cleare without some supply to the text to make up the sense which needs not but the sense doth facilely offer it selfe thus I will open them unto you and powre you out so much raine a great blessing in those hot and dry Countries as if the windowes of Heaven were opened A phrase noting great plenty 2. Kin. 7.2 The windowes of Heaven Vulg. The Catarracts of Heaven Catarracts are gushings downe of much water with volence of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Defluere such as are those outragious streames of fresh water which Peter Martyr of Millan a Counsellor to the King of Spaine describes in his Decades of the new World Dec. 1. lib. 6. which so violently issue and fall headlong into the Sea that they drive back the salt water a good way though rough and forced with contrary winds They rush downe from the tops of the mountaines of Paria which Christopher Columbus the first discoverer was strongly conceited of to bee the seate of Paradise The French translate it here The Shutts Menochius expresseth the Vulgar Catarracts by the Port-Cullisses The Sluses or Dammes of Heaven And so Cael. Rhodiginus lect Antiqu. lib. 23. cap. 24. doth expresse it taking occasion to interprete that place in Genes 7.11 Upon which place and Genes 8.2 See Ioh. Piscators Scholia The Clouds are the windowes or floud-gates of Heaven in the sense of this place And powre you out or empty you out a blessing that is a shower of raine bringing a blessing with it of plenty Among the Hebrewis A blessing as when it is used concerning words it signifies a salutation or good wish so when it is used concerning things it denotes some reall good or gift as Genes 33.11 Take I pray thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my blessing which is brought unto thee that is my gift So Iudg. 1.15 Give me a blessing The Chald reades A possession and that appeares to be her meaning by the next words Give also springs of water Shee desired some low grounds And we also in our use of speaking have such a meaning when we speake of A mothers blessing That there shall not be roome enough to receive it the Hebr. being concise hath only That not enough The rest our English translation hath supplyed The Geneva I will powre you out a blessing without measure The Vulg. A blessing even to aboundance The Lxx Till it sufficeth The Chald. So that yee shall say It is enough The French As much as you can have no more The sense of all this variety of expression is the same and cleare Your storehouses roomes and vessells shall not bee able to hold and containe the plenty like as the Prophet dealt with the widow whose History wee have 2. King 4.3 4 5 6. And I will rebuke the devourer for your sake that is The Locusts or other harmefull Wormes or Creatures When there is much raine and plenty many times these Insects eate up all as we see Ioel 1.4 and in the History of the plagues of Aegypt It is among the most wonderfull stories and most lamentable which the Historians doe relate of the plague of Locusts in France about the yeare 852. Wheresoever they fell they pitched their camp as it were and devoured all for 20. Miles space in a day And still a small company went about a dayes journey before the rest as harbingers and guides of the rest to choose where the whole multitude should a light which accordingly would follow and devoure all before them Some Countries have beene almost layd wast by them Pliny saith that in the Isle Lemnes the magistrates were faine to take it into their care to appoint unto every inhabitant what measure of them to destroy so to keepe them under Yea Scaliger Exerc. 192. sect 3. tells us of a kind of Insects that usually in the Northern parts of Norway fall in showres of raine which if they be opened as some as they fall have raw and indigested hearbs found within them and when and where they alight they bite and eate up all that is greene Against these Devourers the Lord promises to provide and to secure them And he shall not destroy or corrupt the fruite of your ground neither shall your vine cast her fruite before the time in the field Vulg. Geneva and the French your vine shall not be barren Or abortive so others The Buds and Grapes shall not fall off unripe They are called Orbi palmites among the Latines that beare not The word is used Gen. 31.38 Thy shee-goates have not cast their young And Gen. 42.36 Me have yee bereaved of my children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly a blessing of reputation or good name verse 12. And all Nations shall call you blessed Verse 12 for yee shall bee a delightsome Land saith the Lord of hosts All shall speake of your blessednesse shall magnifie and prayse you So the sense is in Job 29.11 When the eare heard me it blessed me that is It praised me And thus the Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For yee shall bee a delightsome Land Vulg. a desirable Geneva a pleasant land Your land shall be greene and flourishing so Cyril You shall inhabite a fertile land so Vatabl. I rather take

our selves we shall easily find this in our selves being all of one metall Let us learne to mourne for it and hereafter to strive against it esteeming and accounting of the blessings we have or tasted in former times though God have given us worme-wood and gall If any blessing be taken from us or trouble come upon us let us be thankfull unto God and comfortable in the middest of other of his blessings and if we be discontented let it be with our selves if we grieve let it be at our sinnes for abusing such blessings or walking unworthy of them and therefore hath God taken them from us In them let us stay our selves as Job stopped his wifes mouth Job 2.10 when she moved him to discontent and discomfort And in the meane time let us labour for good consciences and sound spirits the feeling of Gods favour and assurance of his love so shall we beare all our infirmities Prov. 18.14 And griefe or losses to him shall be but as so many sparkes falling into the the Ocean Chrysost de vita recta Hom. 25 ad popul Ant. 12.1 d. 2. Was not Esau Jacobs brother Here is Gods answer to their murmuring question and as it were a plaine deniall of his love proving evidently to them that he loved them Now he reasoneth not from common benefits as that he had created them that he preserveth them that he gave them health and peace prosperity and comforts having brought them from their captivity and seated them in their owne land c. but demonstrated his love unto them from the beginning of their nation from their Head and Author You as ungratefull creatures will not acknowledge my love this is your impudency but see I will make you confesse it And first of all to fetch things from the very beginning Was not Esau Jacobs brother And so as if all things be considered no cause why I should love one more than other they were both begotten of one father both borne in one wombe both successors of the Covenant both boughes of one roote both digged out of one rocke yea if any priviledge and cause of love it was in Esau because he was the first begotten yet I loved and freely chose Jacob yea before he was borne and hated Esau But some will say What is this to this people much every way because these were two nations that is the heads of them so that what God did to them he did to their posterity Then it follows to be reckoned as a benefit to them and so proves his love when he had chosen them and rejected their brethren without any desert of theirs Then was their ingratitude so much the greater and worthy the reproving Was not Esau Jacobs brother yet I loved Jacob. They were in many things equall and in none Jacob before but Esau yet here is a close preferring of Jacob as chiefe man in the familie and notable as by somewhat in himselfe to overmatch his birth-right and make him more acceptable and more allowed of God which is his piety The like is Gen. 5.32 Shem is put first though not the eldest of the three for this because he was greatest in Gods bookes for his piety In our common speech we so speake when we shew our account of one such an one such an Earles or Lords brother here though we speake of the brother we imply a greater dignity in the Earle so was not Esau Jacobs brother here Jacob is preferred They who are in priviledges of the flesh and worldly respects inferiour by much to others Doctr. are in the account of God not lesse but greater and more honourable if they have pietie with other vertues and spirituall graces which others are contemners of In the prophesie of Isaiah the Lord comforts his holy Church and tells her she is precious in his sight and honorable and that he loves her Esa 43.4 This people the posterity of Jacob were but a neglected people in respect of other nations the Lord found them in a desert land in a wast houling wildernesse not allured to become their Tutelar God by their greatnesse or the richnesse of their Countrey yet he led them about he instructed them he kept them as the apple of his eye Deut. 32.10 The godly are many times as stones disallowed of men but chosen of God and precious as Christ also himselfe the Corner-stone was 1 Pet. 2.4 5. Because God sees not as man sees Reas he loves most that in men whereby they are likest to himselfe that is their holinesse piety and other vertues which are above other priviledges of the flesh Men judge by the outward condition as the Barbarians did Acts 28. and as Zophar did Job 11. But so doth not God he sees what is in the heart and what doth truely deserve Then let not men carry themselves high upon the priviledges of the flesh as Esau is no whit better for being the elder brother Vse 1 Ismael was elder yet Isaack was accepted One Nation may be more noble and honourable than another yet God respects not that But in every nation he that seareth him and worketh righteousnesse is accepted of him Acts 10.35 Nabal may be richer Achitophel wiser Absalom fairer Tertullus or Herod more eloquent than many of Gods people yet lesse in Gods esteeme It is a greater honour to be the sonnes of God than the heires of Monarchs and so Moser counted it He refused to be called the sonne of Pharaohs daughter chusing rather to suffer affliction with the people of God Heb. 11.24 25. And hence it is that when the very Disciples of Christ began to grow proud that they could subdue devils c. he corrects them and tells them there was another thing wherein they were rather to rejoyce Luc. 10.18 19. Let us learne to imitate God Vse 2 to preferre such as are godly in our esteeme This is made one note of a man that shall come at last to Gods holy Mountaine that in his eyes a vile that is a wicked person is contemned but he honoureth them that feare the Lord Psal 15.4 This is to be like unto God who respected Mary though she were poore and meane Thou hast regarded the low estate of thy handmaid Luc. 1.48 And this Saint James teacheth us that it is not agreeable to the Christian profession to have the faith of Christ in respect with persons to preferre a man because he hath a gold ring and goodly apparrell but saith he Hearken my beloved brethren hath not God chosen the poore of this world rich in faith Jam. 2.2 5. VERSE III. And I hated Esau and made his mountaines waste and his heritage a wildernesse for Dragons ANd I hated Esau and made his mountaines waste Some think that this is only added to prove his hatred to Esau viz. You may easily see my hatred when as that famous mountaine Seir where there were so many Dukes as Gen. 36.15 ad finem is now without any dweller and all

it as S. Jer. All Nations shall desire to live in your Land a fruite of that reputation they should have if they honored God with their substance And to this sense the Lxx and our following comment Yee shall be as a pleasant land praised and commended by all that passe by you Thus much of the seventh Contestation 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. First Verse 13 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Childe paraphrase in what have we multiplyed speech against thee Secondly in particular verse 14 15. Yee have said Verse 14,15 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 Vulg. 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 mishmartò 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 wards 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are reedified They prosper and have all things well about them As the word is Iob 22 23. If thou returne to the Almighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 First Verse 16 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 scule 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 t is 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