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opinion_n	church_n	council_n	trent_n	1,107	5	10.4717	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

larger and the noblest kind of interpreting and Homilies sermons to the multitude in which kinde they were wont to undertake whole bookes as appeares by S. Chrysost Aug. and others But afterwards as the skill in Hebrew began by degrees after the Apostles time to be well nigh quite lost so when the Greeke sun did also set at length it came to passe that the Bible was scarce at all used Till about An. 800. it was read over in greatèr Churches once every yeer about which time Paul Warnenfrid usually called Paul the Deacon at the Command of Charlemain did inartificially divide out Epistles and Gospels and writ Postils on them which soone came to be only in use and all other parts of Scripture in a manner neglected After his time some wrote Commentaries but rarely as Aponius on the Canticles Claudius Sesellius on St. Luke Angelomus the Monk on the Kings and Canticles VValafridus Strabus Collector of the Ordinary glosse and Haimo on S. Pauls Epistles all of them much about Paul's time But afterwards much more rarely Paschasius Rabertus Abbot of Corbey wrote upon the Lamentations and Remigius Monke and afterwards Bishop of Auxerre on the Psalmes Canticles and Mathew about An. 880. Ambros Ansbertus a French Monke on the Canticles anno 890. Bruno Archbishop of Colein on the Pentateuch an 937. After him we finde none till Paul of Jenoa wrote on the Psalmes and Jeremy which was anno 1054. onely Bale mentions one Serlo a Monk of Dover a Commentator about anno 956. And till 1100. or thereabouts wee finde some as Oecumenius and the two Anselms of Luca and Canterbury and Stephanus Anglicus Rupert Bernard and Philip an Abbot in Heinalt a familiar friend of S. Bernards But when once Schoole Divinity got the Kingdome all studied that and laid the Scripture by Peter Comestor indeed had the Scripture by heart but his brother Lombard brought Aristotle into more request then St. Paul as the Sorbonne at Paris complained Then it was that preaching on the Scripture had gone altogether out of use had not Dominicke a Spaniard the founder of the Order of Preaching Friars about an 1200. commanded his disciples to reade the Scripture and carry nothing but the Bible with them when they went to Preach And yet by these pretended friends of the Scripture was the Scripture likewise trampled upon who preferred Dominick before St. Paul according to that Picture of them both in one table John Wolf lect memor Tom. 1. Cent. 13. ad an 1205. which John Wolfius tels us was not much after that time to be seen in Venice under St. Pauls was writ By him you may goe to Christ and under Dominicks Picture By him you may goe to Christ more easily And so things stood till these latter times when about the time of the Reformation the Bible was a booke scarcely so much as known when Melancthon reports he heard some preach upon texts taken out of Aristotles Ethicks and Andreas Carolostadius was eight yeeres Doctor when he began to read the Scripture and yet at the taking of his degree had been pronounced Sufficientissimus But that which I shall content my selfe with as an instance for all is that which is reported of Albert Archbishop of Ments who being at the Dyet at Ausbourg an 1530. and finding a Bible on the table and reading some leaves where by chance hee opened it said Truly I know not what booke this is but this I see that it makes all against us But when the knowledge of the tongues began to flourish then the study of Scripture revived for till a little before the Reformation there were few or none that cared for or indevoured any skill in the Greek much lesse in the Hebrew yea most were then of John Dullards minde who was Schoole-master to Ludovicus Vives and was wont to say unto him The better Grammarian thou provest Ludov. Viv. de caus Corrup l. 1. thou wilt bee the worse Philosopher and Divine we know what opposition Erasmus met withall in this cause and Arias Montanus for his paines in the Biblia Regia was accused of heresie before the Pope it seemes by his preface before the Bible they were Jesuits that so accused him so that hee was faine to write an Apology for himselfe Hist Conc. Trid. which he did in the Spanish tongue which is in Oxford Library Yet at length the Jesuits themselves and others of the Church of Rome were drawne to have a better opinion of this kind of learning and the learned party grew so strong that it came at least to a Consultation in the Councell of Trent about the examining of the vulgar Latine translation of the Bible by the Originals Friar Aloisius of Catanea took the confidence to give an high commendation to Cardinall Cajetan as the prime Divine of that and many ages who was wont to say That to understand the Latin text was not to understand Gods infallible word but the translators and therefore having himselfe no knowledge in the Originals hee imployed men to render the Scripture word for word unto him and so spent all his latter dayes which were eleven yeeres after his going Legate into Germany Vpon this relation Aloisius propounded the examination But there were too many to oppose so good a proposition They said it would be ten yeeres in doing that if they did it they should open a gap to the Lutherans and overthrow many Doctrines of the Roman Church which were grounded on the Latine translation Amama hath collected those particular errors in his Cens Vulg. Edit c. 1. pro leg and that if they should doe it the Inquisitors would not be able to proceed against the Lutherans who would bee alwaies readie to say It is not so in the Originall These were honest men and spoke plainely by whom we come to know what it was that hindred the worke Others were more fine and they said That it was to bee beleeved that the Latine Church was not lesse beloved of God then the Hebrew or Greeke Church who had an Authenticque Text and sure the Holy Ghost dictated the Latine Translation or if the Translator had not a propheticall spirit yet one very neere it But Isidorus Clarus a Brescian a Benedictine Abbot went against this unreasonable opinion and said much against it which the reader may finde in the judicious History of the Councell However the streame went to the approbation of the vulgar only the Cardinall Santa croce that he might comply fairely with those that voted for a correction told them that there were no errors of faith in it and yet yeelded that six might be deputed to frame a corrected Copie to print by But what correction was meant appeares by the preface before the Edition of Clement the eighth that it should be purged from the Errata of the Transcribers And they were long about this the preface tels us that Pius the IV. and V. laboured in it and selected Cardinals but

under poore Christ which they had not under wealthy Satan they are rich in the Church who were beggers in the world And in another Epistle Contrary to all mens opinions they dye very rich who lived under a profession of poverty To overthrow the carnall conceit of naturall men Vse 2 who live in their sinnes in their impenitency and thinke by almes and some such things or outward works to satisfie God for other sinnes and often for those sinnes by which they got them Many men when they spend the whole weeke in sinne thinke to make amends for all by acting some outward worke of his service on the Lords day and thinke that their outward and customable serving of God in the morning and evening pro forma tantùm should satisfie for the sinnes of the rest of the day And many when they have spent all their life in sinne thinke by some doale or some gift to satisfie for all the rest that the Ministers can speak more of their gifts than of their sorrow and repentance As one saith sperans aut placaturum pro peccatis aut placiturum non obstante peccato But to such I say as Prov. 21.27 The sacrifice of the wicked is an abomination how much more when he bringeth it with a wicked mind They shall finde they have trusted to a broken reed To teach every man not to let naturall reason deceive him Vse 3 to make him to trust to any such naturall or worldly meanes thereby to reconcile God to him or to appease him these things can no more doe it than oyle will quench the fire such a consuming fire is God that these will rather kindle his wrath And if he be deceived that would thinke to quench fire by that then must he needs be that shall think by this which is matter for the wrath of God he should learne to know that those outward things are not the most acceptable sacrifice to God That which is acceptable is Psal 51.17 The sacrifices of God are a contrite spirit a contrite and a broken heart O God thou wilt not despise He that receiveth this from God may have comfort that God will accept him as a Physitian that directs a man to the onely restorative Daniel 4.24 Object Sol. Redeeme thy sinnes by Almesdeeds It is answered by some that by sinnes is here understood the punishments of sinne and they think that works proceeding from faith prevaile not a little with God to lessen and mitigate temporall punishments But it is not like seeing he spoke to such a King who could not worke any thing by faith at all But the word is not here redeeme but breake off If it were properly so taken then might men not onely redeeme the punishment of their sinne but the sinne it selfe which opinion is not held Againe if it be a redemption it is not to be made before God but in recompence to those whom he hath hindered and the Prophet speaks not here of the forgivenesse of sinnes as the old Latine Forsan ignoscet Deus but of the prolonging of his peace and prosperity as Tremellius hath it Finally the words are breake off turning from wicked wayes and seeking Gods will and whereas thou hast beene an oppressour of the poore and an afflicter of men in misery shew thy repentance by dealing mercifully with the oppressed and having compassion on them as Zacheus Luk. 19.8 VERSE XIIII But cursed be the deceiver which hath in his flock a Male and voweth and sacrificeth unto the Lord a corrupt thing for I am a great King saith the Lord of Hostes and my Name is terrible among the Heathen BVt cursed be the deceiver In this is contained the last judgment against this people and it is positive as before hee had threatned the taking away of their goods so here to inflict some punishment upon them And in this we observe first the judgment secondly the sinne thirdly reasons whereby they may be perswaded the judgment shall come if they repent not themselves of their sinnes and performe their vowes But cursed As woes in the Scripture Matth. 24. and Isaiah 5. and other where are two-fold so are curses First temporall sending of outward evills Deut. 28.15 16 17 20 21 22. or turning of good things to hurt Psal 109.7 and 69.22 Secondly spirituall most fearefull Rom. 1.28 Matth. 27.5 2 Thes 2.10 11. The deceiver The sinne is generall thus expressing the nature of an Hypocrite that he is a deceiver one that carryeth himselfe craftily who casts and fetcheth about in his mind how he may deceive both God and man and who deals craftily with the Lord. Who voweth a Male. The particular sinne vowing and not paying when he is able to performe having a Male that is one without blemish such as the Law required Here is thought to be Epitheti Eclipsis as in Isaiah 1.18 wooll for white wooll But some understand by Male a perfect and absolute offering the use of the word being such in divers Authors Now the vow here spoken of is either the generall vow of their Circumcision or else their particular when willingly they vowed a thing being not tyed unto it by any Law and dealt deceitfully in that which should make it the greater sinne And sacrifice a corrupt thing a weake and feeble so a corrupt thing as it were repenting of their vow they bring unto him a corrupt vitious and unlawfull sacrifice The Lord is able Doctrine and will not onely withdraw good things from men that dishonour him and live profanely and wickedly but will inflict much evill upon them and punish them with all kind and variety of curses As here so 2 Chron. 7.13 Deut. 28.16 60 61. This he shewed in Ely 1 Sam. 2.8 c. and 2.12 13. In David 2 Sam. 7. In Nebuchadnezzar Dan. 4.30 The tryalls of Job shew what he can doe when he will punish Because in blessing he can deale thus Reas 1 not onely take away the evill but showre downe many blessings upon them so in cursing for these are the two armes of God his mercy and justice neither is shorter nor longer than the other unlesse he be unperfect these are his treasures or he hath treasures of both neither fuller nor emptier than the other Because he is a true God Reas 2 and so infinite in all things he is not as the false gods of the Heathen who had little even their great god Jupiter who they thought would be soone drawne dry if he should punish much and many if send abroad apace his revenging arrows his quiver would be empty not so with God whose mercy is a treasure inexhaustible so his justice not as the Sea but as the fire the Sunne Chrysost Because it more manifests his displeasure Reas 3 and men are more sensible of it to be humbled by it either in truth or hypocrisie To stand in awe Vse 1 and feare God to feare to displease or provoke him who cannot onely take from us that we

injury both to his Name and to the publicque to make them onely mine and to keepe them to mine owne use and therefore I resolved not without the judgement and approbation of other men to communicate them unto the use of others But withall observing that his aime being only the edification of a popular audience he had onely indeavored to apply the Text to the condition of his present hearers and had left somewhat to be done to make it a Compleat Commentary I set my selfe to examine the original to conferre translations to inquire into the severall glosses and expositions of the Antients and Modern's and have thereupon made up what you see by way of Exercitation Not out of any opinion of mine owne ability or an ambition to be upon the stall or out of any more peculiar delight that I take in this kind of study which yet is a study most worthy of a Divine and which may exercise the most able especially these more difficile pieces I meane the prophecies which according to the Hieroglyphique of prophecy which they say doth hang among other pictures in the Vaticā library at Rome are like Matrones with their eyes covered In regard of which difficulty it was that Paulinus Bishop of Nola a man much commended by S. Aug. and S. Hier and one that had not any resolution against writing for he wrote other tractes as Verses and Epistles would not bee drawne to write commentaries though he were intreated by many of his friends as deeming himselfe unworthy though hee were indeed very able I commend his spirit though I follow not his example and I have given you the excuse above I have every where followed the Grammaticall which is the lawfull and geunine sense a Iac. Armin Disp priv Thes 9 of Scripture Men have been too wanton with Allegories Origen S. Ambrose S. Hierom himselfe and others of the Ancients have been blamed for it by learned men It were easy to multiply instances but it were needlesse I have also sought the most proper grāmaticall sense not alwayes the first but the most agreeable to the nature of the context which while it hath not beene observed many absurd interpretations have been made Corn. a lapide * Corn. a lap proleg in proph min. saith hee heard one preach that Moses dyed kissing of God Because of that place Deut. 34.5 He dyed upon the mouth of the Lord. Not observing the use of that phrase among the Hebrewes which also the Septuagint the Chalde the Vulgar Latin our English and for ought I know all interpreters doe expresse He dyed according to the word of the Lord. But I will not enlarge my selfe here because I speake unto the same point in the Epistle before M. Stocks commentary I wil only request this of the learned reader if any such shall vouchsafe to bestow his eye so meanly that hee make a favourable judgement of what defect or other blemish hee may discerne in a worke of this nature which could not bee smoothly wrought nor wrought in all things to mine own satisfaction having the use of no books but mine owne and living almost an 100 mile from any publicque library Yet such as I have J have not neglected to consult willing to cast off that untrue and slanderous aspersion which Francis Ribera * Riber Com. in Hos 13. Num. 12. hath throwne upon Protestant Jnterpreters that they reade not the Commentaries of the holy fathers but being furnished with some poore measure of knowledge in the tongues Sed vide Guil. Perkinsi propheticam cap. 3. they reade the Scripture as if they were to reade Livie or Cicero Whatsoever it is that I have done in this I submit it to the censure of this Church of England of which I am a part member and in which I make my dayly prayers unto Almighty God that truth and peace may still be maintained and that she may still flourish with prosperity reputation notwithstanding the ill will and ill-ill-opinion of al sorts round about her S. T. A Table of the Digressions Malachy Ch. Ver. OF Malachy who he was His Country and parentage 1.1 A Discourse about the names of Angels 1.1 A discourse about the giving of names to children 1.1 A discourse concerning the name of Altar 1.7.2 13. Concerning the honor due to Gods house and service 1.7 Concerning the admitting of such only into sacred orders as are fit and worthy 1.8 A discourse about Preaching and Catechising 2.7 Concerning the question whether disparitas cultus be an impediment of Matrimony 2.11 Concerning Polygamy the distinction of Bigamy 2.15 Of the question whether a judge be bound to give sentence secundum allegata probata 3.5 A discourse of the ancient severity against adulterers 3.5 A discourse of the care of Widowes and Orphans 3.5 A discourse of the discovery of Atheisme 3.5 Of the ill conse quence of keeping the Clergy poore 38. Of Tythes Their kinds use and how due 3.8 A discourse of the Division of the Bible into Chapters and verses 4.1 A discourse of the Phaenix and the aenigmatical use of it 4.2 A discourse of Samson how in his name a type of Christ 4.2 A discourse of the necessity and benefit of acquaintance with Gods Law 4.4 A Table of all such Texts of Scripture as are occasionally quoted or illustrated in the exposition of this Prophecy Genesis Malachy   Ch. Ver. CH. 2.1 1.4 Ch. 2.18 2.14 Ch. 4.3 1.11 Ch. 4.14 4.6 Ch. 5.24 2.6 Ch. 6.4 1.6 Ch. 7.11 3.10 Ch. 8.12 3.10 Ch. 14.18 2.11 Ch. 16.5 2.16 Ch. 17.1 2.6 Ch. 18.21 3. 5 Ch. 19.6 1,10 Ch. 22.14 2.11 Ch. 25.23 1.3 Ch. 25.30 1.4 Ch. 28.17 4.5 Ch. 29.31 1,2 Ch. 31.7 3.5 Ch. 31.38 3.11 Ch. 31.41 3.5 Ch. 31.50 3.5 Ch. 32.13 1.11 Ch. 33.11 3.10 Ch. 35.2 2.11 Ch. 37.10 2.3 Ch. 38.11 3.5 Ch. 38.14 3.5 Ch. 39.35 2.11 Ch. 41.5.7 4.6 Ch. 24.33 1.6 Ch. 24.36 3.11 Ch. 43.11 1.11 Ch. 47.12 2.9 Ch. 49.28 3.1 Exodus Malachy   Ch. Ver. Ch. 2.10 4.4 Ch. 3.1 4.4 Ch. 7.11 12 3 5 Ch. 9.35 1 1 Ch. 10.2 4 4 Ch. 16.18 2 9 Ch. 19.5 3 17 Ch. 22.18.21 22 3 5 Ch. 23.6.9 3 5 Ch. 23.17 1 14 Ch. 23.18 2 3 Ch. 29.38 39 40 41 1. 11 Ch. 32.26 2 5 Leviticus Malachy   Ch. Ver.   1 7 Ch. 1 2 3 1 11 Ch. 2.1 1 7 Ch. 3.11 2 3 Ch. 7.32 2. 13 Ch. 18.18 3 5 Ch. 19.33 34 1 7 Ch. 22.20 1 14 Ch. 22.23 3 8 Ch. 27 32.   Numbers Malachy   Ch. Ver. Ch. 4.37.45 1 1 Ch. 6.21 2 9 Ch. 6.25 1 9 Ch. 14.22 3 5 Ch. 25.7 8 2 5 Deuteronomy Malachy   Ch. Ver. Ch. 2.8 1 2 Ch. 6.1 4 4 Ch. 6.1 16 ● 10 Ch. 10.18 19 3 5 Ch. 15.21 1 7 Ch. 18.10 3 5 Ch. 21.15 1 2 Ch. 24.14 15.17 9. 5 Ch. 27.15 1. 14 Ch. 30.2 3. 7 Judges Malachy   Ch. Ver. Ch. 1.15 3. 10