John Trapp on Malachi 4:5

Verſe 5. Behold, I will ſend you Elijab the Prophet] Not Elijah the Thishite, as the Septuagint corruptly read: and the Popiſh Expoſitours make no ſmail uſe of it, to prove that the Pope is not Antichriſt, becauſe Enoch and Elias are not yet come, and yet are to come in his time, before the day of judgement (as they ſondly fable) to preſerve the Elect in the faith of Chriſt, and to convert the Jews. But we have better Interpreters of this Text. 1. An Angel, who applies it to Iohn Baptiſt, Luk. 1.17. 2. Chriſt, that Angel of the Covenant, Mat. 17.10, 11 and 11.14. Hear ye him, againſt all Antichriſts Agitatours. Saint Mark begins his Goſpel with theſe very words of Malachy: to let us know, that this Elias is the Baptiſt, who is called Eliah the Prophet, becauſe of the like gifts, calling, and miniſtery, office of reforming habit, people with whom they dealt, &c. The like almoſt may be ſaid of Lather, a third Elias for boldneſſe, courage, zeal, knowledge, ſucceſſe, &c. But yet we ſee no footing in this Text for Lucas Oſianders conceit, viz. that the Prophet here pointed at Luther as well as at John Baptiſt: and that men muſt receive his Doctrine, or elſe look to be ſmitten with a curſe. Howbeit this is more paſſable and poſſible then that of the Jeſuites, who preſume to controul Chriſts own Expoſition: and give out, that as the Devil ſtirred up Luther to call the Pope Antichriſt. ſo God raiſed up them to reſiſt Luther. But what a mad fellow was that Spaniard (of whom Severus Sulpitius writeth) that profeſſed himſelf firſt, to be the Prophet Eliah, and afterward when he had gained authority,Lib. 1 de vita S. Martini fere in calce. to be The Chriſt: carrying himſelf ſo cunningly in his colluſion, that Biſhop Ruffus was led away with the errour, beleeving in him, and adoring him as God: for which he was juſtly deprived of his dignity? Had we not need receive the truth in the love of it, leſt God give us up to the efficacy of errour, 2 Theſſ. 2.10.? leſt being firſt infatuated, we be ſeduced, and then being ſeduced we be damned, as Auſtin gloſſeth on that Text?

before the coming of the great and dreadfull day of the Lord] Great, in reſpect of the good, and dreadfull, or horrible, in reſpect of the wicked, as Montanus interprets it, paralelling it with Mat. 3.12. Or, great, becauſe it ſhall be a beginning of great changes, both to the godly and the ungodly: and dreadfull to the bad, yea and to the beſt alſo at firſt; till they have recollected and better bethought themſelves, as Another ſenceth it; as taking it of the laſt day, which is the generall miſtake of Popiſh Expoſitours, and that upon this ground, becauſe Chriſts firſt coming was an acceptable time, and a day of ſalvation. But though it be ſo to Gods people, yet to others it was terrible, as hath been ſhewed in the Note on Chip. 3. verſe. 2. and is ſo deſcribed Luke 2.34. and 3.9, 17. and 19.44. Mat. 21.44. Eſay 11.4. He ſhall ſmite the earth with the rod of his mouth, and with his two-edged ſword he ſhall ſlay the wicked. See the like, R[illegible: 1 letter]v. 2.16. And by his Miniſters he doth it ſtill, 2 Theſ. 2.8. 2 Cor. 2.15, 16. 2 Cor. 10.6. Vengeance is as ready in Chriſts hand as in the Miniſters mouth, for the diſobedient. Some read the words thus, Before the day of the great and dreadfull Lord come: like as others read that Jam. 2.1. Have not the glorious faith of our Lord Jeſus Chriſt in respect of perſons, Both readings are good, and the Text will bear both.