Commentary on Malachi 2

I. The first Contestation.

He contests with the Priests and the people, for their ingratitude and contempt of God's worship; from Chap. 1. ver. 2. to Chap. 2. ver. 10. In this,

• 1. He expostulates with them, Chap. 1. ver. 2. to the 9.
• 2. He threatens them, ver. 9. to the end of Chap. 1.
• 3. He amplifies the former expostulations and threatenings, Chap. 2. ver. 1. to the 10.

I. He expostulates with them.

• 1. For their ingratitude. ver. 2. to the 6 ^th .
• 2. For their contempt and profaning of God's worship ver. 6, 7, 8.

I. He expostulates with them for their ingratitude, ver. 2. unto ver. 6. They did not account of, nor so much as acknowledge God's love. The Prophet therefore presents the Lord reasoning with them, and convincing them of it. We have,

• 1. The proposition of God's love.
• 2. The proof of it.

First, the proposition of God's love. ver. 2. I have loved you, [unspec 2] saith the Lord. ] Tremell: reads it in the present, I love you. Not only as Hier: I have loved you, that is, the Jews: while they loved me and kept my Covenant, they had testimonies of my love: but according to the force of the Hebrew, who by one tense signify all, I have loved you, and do love you: else they might object, what is that to us that thou hast loved our fathers, and hatest us?

Secondly, the proof of it. Where,

• I. The occasion of it. There questioning with God.
• II. God's answer to it.

First, the occasion is, their questioning, and unthankful denial of his love. Yet ye say] Genev. And yet ye say. Uul. And ye have said. Trem. & Pisc. And ye say. Uatable. And ye will say. So he, because Vau turns the preter into the future. Chaldee. And if ye shall say. This variety yet alters not the sense. Yet ye say, wherein hast thou loved us?] or dost thou love us? so Trem. What testimony is there of thy love? It is the objection of the people, rising partly from their oscitancy and forgetfulness; partly from the observation and sense of their former and present miseries.

Secondly, God's answer to their objection, by way of proof of his love.

1. That he chose them before Esau and his posterity. He chose their family and the father of it, and preferred him before Esau, though equal to him in other respects, being his brother, his twin-brother, yea his elder brother.

Was not Esau Jacob's brother, [Use. 3] saith the Lord, yet I loved Jacob, and I hated Esau] The sense is, I have loved and chosen Jacob and you his posterity before Esau and the Idumaeans Which was true. First, When both the fathers of these families were in the womb, before any desert or actual fault. The History is, Gen. 25.23. I have hated, (1) less loved Esau, Jacob being before and above him. So Leah was said to be hated, Rachel being preferred before her. Gen. 29.31. And in that sense Christ will have us hate Father and Mother; that is, he will be preferred before them. Luke 14.20. with, Math. 10.37. See also, Deut. 21.15. Prov. 13.24. and, 19.6, 7. Math. 6.24. And besides, Esau is to be taken, at least in this place, not so much personally as Originally, for some think Esau himself did not fall away to idolatry, though the Edomites afterwards did. ( Vide Apparatus ad orig. Eccl. 1. Appar. sect. 24.) yet he was a profane person, and if he remained impenitent, was reprobated; (so Par: ad Rom. 9. Dub. 4. But however it were with him, here the context showeth the Lord speaketh of the posterities, and their whole posterities, the whole border or nation; but election is of certain persons, not, of any whole nation. Secondly, when the Jews were preferred before the Idumeans. They had the Law of God, and his ordinances, the Temple, and God's worship, the ministry of the Prophets, yea and the rule and dominion over Edom. 3. And chiefly at that present when Malachi prophesied, when the Jews were returned into their Country, and the Edomites left in captivity. Unto this temporal condition of theirs, the Geneva note applies all, and so the meaning of the place seems to be unto me, though the Apostle citing this place rises higher to treat of predestination, Ro. 9 11, 12, 13. And what use he makes of this place to that purpose, is more fit there to inquire, to the commentators on which I do therefore refer the Reader.

Secondly, that he now shown a different dealing toward them. That whereas they were now again in their own land (which is only intimated here) yet Edom was left wast and un-inhabited. And they might the rather consider this as a testimony of God's love to them, that this was done to Edom for their sake; for so we find it in Obadiah, ver. 10.11. That their unmercifulness in Hierusalems destruction is paid home unto them. This desolation of Edom, is set out to be,

• 1. Extreame. ver. 3.
• 2. Unrecoverable. ver. 4.
• 3. Notorious. ver. 4, 5.

I. Extreame. I hated Esau, and laid his mountains, [unspec 3] and his heritage wast, for the Dragons of the Wilderness.] It is a circumlocution to express that 〈 in non-Latin alphabet 〉 , that total ruin of Edom.

His Mountains] (1.) The Mountains of Seir, so named, not of Esau, but of Seir the father of the Horites, as Bonfrerius argues against both Eusebius and S. Jerome, in his Onomasticon. A stony and hilly Country, being part of Arabia Petrea, like unto Tirolis or Helvetia among the Alps, or as our Country of Wales. So it is described to be by all the Prophets that mention it, and prophesied against it, as Jeremiah, Ezekiel, Obadiah. A large tract it is, though a barren, larger then Christianus Adrichomius hath described it to be, as Jac. Bonfrerius proves against him ( Annot. 5. in Chorogr. Tabulam, ) because Elath and Ezion-gaber which are seated upon the red Sea, were within it, as appears, Deut. 2.8. 1. Kin. 9.26. 2 Cro. 8.17. To which also agrees M. Mores map. And his heritage,] The land which the posterity of Esau possessed haereditario jure; for as God gave the Canaanites to the Jews, so he gave the Hortons the old inhabitants of that part, into the hand of the Edomites.

Wast] Ruinous and desolate. 〈 in non-Latin alphabet 〉 the word here, and 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 all signify the same thing, and when an utter desolation is to be expressed, Two of them are sometimes put together, as Ezek. 35.3. O mount Seir, I will make thee (Shemama Umeshamma) wastnes and desolation. Or as our English reads it, most desolate. And ver. 7. of the same Chapter, two more are together; I will make mount Seir, (Shimama Ushemama) desolation and desolation; Or Wastnes and Wastnes: or as ours, most desolate. And how that is we see ver. 15. Thou shall be desolate O mount Seir, and all Idumaea, even all of it. That is, no place fit for men to dwell in, but as it is in the next words.

For the dragons in the Wilderness.] The French and Deodate, Exposed to Dragons. Another phrase to express an utter desolation usual in the Prophets Lam. 5.18. Isaiah 13.19.20.21, 22. Which description of the ruining of Babylon, will give light to this phrase; and of which place Benjamin, In Itinerario, observed and relates, That that old Babylion is utterly overthrown, in which Nebuchodonosors stately ruins are yet to be scene, but inaccessible for men, became of the diverse and harmful kinds of Serpents and Dragons lurking there. And they are here called The Dragons of the Wilderness, either because where they abound they will turn a place into a Wilderness, by driving men from their habitations; Or, because they do usually breed and live in such uncouth and forlorn places; or, (which we may observe) because it was the Wilderness of this Country of Edom, where the Israelites were stung with fiery Serpents, this Country a great part of it being Wilderness and abounding naturally with Serpents, they should swarm and possess the rest of the land; which how great a judgment it is, we have notably and excellently set forth by Lucan: in his Pharsalia, lib. 9. describing Cato's dangerous passage through the Lybian Desert. But for this utter wastnesse of Edom, see more in the Prophets, Jer. 49.9.13. Ezek. 25.13. Obad. ver. 3, 4, 5.

II. Unrecoverable. [Verse 4] Whereas Edom saith, We are impoverished, but we will return and build the desolate places, Thus saith the Lord of hosts, they shall build, but I will throw down.] Their endeavors shall be vain and to no purpose to repair their ruins, for I will cross their designs; and though they obtain liberty of those in whose land they are held, to return and restore things, yet they shall not be able. A like passage we have, Isaiah 9.9, 10, 11. see the place.

Whereas Edom saith] so ours and Montan. Though Edom say: so Genev. If Edom shall say: so Ragnin. Pisc. and the Ital. the particle 〈 in non-Latin alphabet 〉 will bear all these; and the sense differs not.

Edom] a name of Esan which his father or somebody else gave him upon his greedy desire, or mocking his intemperance, which made him double the word through earnestness; Gen. 25.30. Esau said to Jacob, feed me, I pray thee (min-haadom haadom) with that red, that red pottage; therefore his name was called Edom. But it is here taken for the Country, or rather the inhabitants of the Country, Edomites.

(N.B. The Rabbins (cited by Galatinus de Arcan. lib. 4. c. 28.) usually by Edom understand Rome; and so render diverse places; as Lam. 4.21. O daughter of Edom (the Targum reads it 〈 in non-Latin alphabet 〉 Roma Impia, wicked Rome ) the cup also shall pass thorough unto thee. They say also that Julius Caesar and the succeeding Emperors were originally of Edom. S. Jerome on Isaiah 21.11. where Edom is called Duma; gives us the reason of the Jewish error, their mistaking 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , and so read Roma for Duma. But their error hath more malice in it then mere mistaking, as will appear by their applying of all places mentioning Edom, against the Christians under the name of Romans. See Ribera in Obad. ver. 1.)

We are impoverished] so ours, the Gen. Chaldee. Pagn. Mont. Vatabl. We are destroyed: so Vulg. Russasnu, ad extremam inopiam reducti, brought to extreme want. 〈 in non-Latin alphabet 〉 is, possessione destitutus, exterminatus fuit; put out of all, or, as we use to say, thrust out of house and home. Their Towns of trading, and fields yielding increase being destroyed.

But] vau is sometimes adversative, though usually copulative, as Montan. & Pisc. do render it here, And.

We will return and build] Piscat. puts it into one word Reaedificabimus, we will rebuild, as if 〈 in non-Latin alphabet 〉 here in construction with another verb were used adverbially for Ru • su • , again. The Lxx, 〈 in non-Latin alphabet 〉 . We will turn again and build again.

The desolate places] Vulg Those things which were destroyed. Hharabot, Solitudes, Wasts, so the word is used, Isaiah 61.4. A metonymy of the form. Wasts, that is wast places. Solitudes, Solitary or desolate places.

Thus saith the Lord of hosts] The Lord God of hosts. So Piscat. But Elohe, God, is not in the Text. About the name Jehovah there hath been much ado, about the writing, pronouncing, and use of it. It would too much enlarge these notes, here to undertake the examination. I refer the reader, to,

Manasseh ben Israel, his Conciliator, Quaest. 3. in. Exod. Drusius, Hebr. Quaest. lib. 1. qu. 56. lib. 2. qu. 68.69. lib. 3. qu. 6. a. b. but especially lib. de Tetragr. M ^r . Broughton, consent of Script. p. 1. and, ad An: mundi, 274 1.

Beza, Annotat. Majores, in Apoc. 1.4.

Sixtin. Amama, his Dissertatio de Keri, p. 26. and, De recta lection L. 5. p. 57. but especially his Dissertatio de Nom. Tetragram. in his Antibarb: Biblicus, at pag. 473. &c.

M ^r . Selden, De dis Syris 1. Syntagm. 2. Cap. 1. p. 110, 111.117.

The Lexicons of Buxtorfius, and Schindler in the word, 〈 in non-Latin alphabet 〉 .

The French bibles constantly render Jehovah, Eternal, somewhat answering the signification of the word Jehovah; but M ^r . Deodate in his Italian doth still express it according to their usual speaking, Signore, which is the same with the Spanish Senor, and Don, and the English, Lord.

The Lord of hosts] many interpreters retain the Hebrew word in their translation, Dominus Zebaoth: so doth the Lxx most usually, 〈 in non-Latin alphabet 〉 , (and the new Test. from them, as Rom. 9.29.) But in this place, and so throughout this Prophecy, (which may be noted here once for all, See Conrad. Kircheri Concord. Gr.) they render it, 〈 in non-Latin alphabet 〉 , The Lord omnipotent. Only the fragment of Aquila, 〈 in non-Latin alphabet 〉 , and so ours, Lord of hosts. Zaba is an Army or an host set in order; the plural Zebaoth, Gen. 2.1. And the Lord is thus called, having the command, First, of the Angels. Secondly, of the Stars. Thirdly, of all Creatures on the earth. This is his name, as it is, Amos 5.27. Saith the Lord, whose name is the God of hosts.

They shall build, but I will destroy] you are repaired, but not they; Their labor is vain. Here the Lxx again use 〈 in non-Latin alphabet 〉 , they shall rebuild.

I will destroy] the Lxx, 〈 in non-Latin alphabet 〉 , subvert. I will throw down what they build. 1. King. 19.10. They have thrown down thine Altars. The same word that is here. We have an English word from the French Harasser, of the same sound with the Hebrew, and much of the same sense, To harase. Thus their desolation is set out to be extreme and unrecoverable, and in the last place, notorious.

III. Notorious. It is now and shall be taken notice of to after times, that Edom your enemy is under my indignation. Notorious, 1. To the world, to all. 2. to you the Jews.

First, To the world. And they shall call them, or, They shall be called] An impersonall locution as we say. That is, all that pass shall hiss and point at them and shall call them;

The Border of wickedness, & the people against whom the Lord hath indignation forever] The calamity of Edom shall go for a proverb. It shall lose its old name among men, and carry a name of infamy, and a mark of Divine vengeance.

The Border of wickedness] A poor cursed land laid wast for sin.

The Border] That is, the land of wickedness, or, the wicked land. French, the Country of wickedness, and so the Ital. Contradad empietà, the street, precinct, or Country of wickedness. The border, or term, or limit, being put for the land it self. Or it is so expressed, because men shall only come to the border or marches, and standing there and entering no farther on, shall as it were point and say, Ahwicked, Ah wicked place.

And the people against whom the Lord hath indignation forever] Lxx. 〈 in non-Latin alphabet 〉 , The people against whom the Lord fights. The people whom he abhorreth and despiseth. For the Orig. signifies to abhor and contemn, as well as to have indignation against.

For ever] 〈 in non-Latin alphabet 〉 which usually is translated, Ever, signifies a long time, or, a time whose duration is hid from us: for the root 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 again after this time (as appear 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 relics only stayed in some few un-observable places of Idumaea, and those few and other colonies that came in (because the land was open) increased 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 Jews. So their estate was changed forever. Thirdly, after the Jewish war, their very name by degrees perished, no memory of them being left in posterity.

2. Notorious also in special to the Jews, 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 ye shall say, The Lord, will be magnified from the border of Israel.] French, above all that are upon the frontiers of Israel. This Tremell. reads otherwise; which your eyes shall see from the border of Israel, and ye 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 wickedness. God had indignation at that, but here they shall see that God will make his name great. Through his goodness towards them; or as John. Tarnovius, He will manifest his goodness from above from heaven upon their border. See Psal. 126.2, 3. Joel. 2.21. The Chaldee: thus, Let the glory of the Lord be multiplied, for he hath enlarged the borders of Israel. To wit, the Idumaeaus being subdued, and made Jews by Hircanus. Or as some, the Lord will be magnified by enlarging the Jews borders over other nations. Piscat. seems to incline to this. (How much God enlarged their borders, see in Ribera comment. in Obad. ver. 19. fully) Or as Osiander, let the Lord be praised who hath again 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 God's worship; ver. 6, 7, 8. In which we have,

• First, God's accusation of them. ver. 6.
• Secondly, the debating of the accusation. ver. 6, 7, 8.
• Thirdly, God's accusation of them. 1. more tacit and implied. 2 more open and expressed.

First, [Verse. 6] God's accusation of them is more tacit and implied inlaying a ground of discovery of their contempt; which ground is an Axiom in nature. A Son honors his father, and aservant his Master.] A son honors, (1) loves, reverences, obeys, and if need be, sustains and relieves his Father. He will honor, so Montan. and Pisc. that is, Honorare solet. Not only the divine law, but human reason and nature teaches him it, and he doth it. And the servant his master;] Here is an Ellipsis of the verb, supplied by Piscator, Reveretur, He fears or reverences, His Master] the Hebr. His Masters or Lord's. So Joseph is called, Genes. 42.33. The Lord's. And the man (Adone haarets, Domini terrae, The Lord's) the Lord of the Country spake unto us. A verb singular is in construction with a noun plural. And it is observed to be ordinary in this word, honoris gratiâ, to carry with it the dignity of the person.

Secondly, his accusation of them is more open and express;

• I. In the applicatiō of that natural law. If then I be a Father, where is my honor?] that is, which is due to me, you confessing me to be, and calling me father. And if I be a Master ( Adonim plural, as before; If (as Tarnovius) it have not a farther meāing to set out the mystery of the Trinity.) Where is my fear?] my reverence, so Tremel. 〈 in non-Latin alphabet 〉 Morai, of 〈 in non-Latin alphabet 〉 to fear and to reverence, and to venerate and worship. But of Iare there are two nounes, Ijra which is that Ti •• or by which we religiously worship God's; and Mora, that fear whereby we are in awe of one that is terrible, and that is the word here.
• II. The accusation is expressed in the direct accusation, where,
  • First, who accuseth. It is God. Where is my fear, saith the Lord of hosts. See ver. 4.
  • Secondly, who are accused. The Priests. Unto you oh Prists] the Italian supplies, unto you O Priests I speak. S. Hier. Theodor. Remig. Hugo. &c. think all the people are reproved for neglect of God and his service. And they are so afterwards; but here 'tis more specially directed to the Priests, God's primo-geniti, his sons, 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 chief ruler about David. See Menas. ben Israel Conciliator, Qu. 29. in Exod. But here the whole context is clear for interpreting it, Priests.
  • Thirdly, the crime they are directly charged with, you that despise my name] this is the general head under which the particulars, after mentioned are comprehended. The Lxx, 〈 in non-Latin alphabet 〉 . Ye that esteem my Name at a low rate. The French, ye 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. Job. 30.8. Thus God accuseth them, we have next,

2. The debating of that accusation.

• First, they traverse it. They put him to the proof. And ye say, (or, a the • ulg. And ye have said) wherein have we despised thy name?] Do we contemn 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] God's reply to convince them. ver. 7. Ye offer polluted bread upon my Altar] The Ital. Supplies it, In as much as ye offer, &c. Such as offer polluted bread upon my Altar, despise my Name. But you do so. Therefore you despise my name.

Ye offer] So Pagnin: also turned it, and 'tis agreeable to the mind of the place; though that of Montanus correction be more to the letter, ye cause to come, or that of Tremel. ye bring; for so the word signifies. Maggishim of Nagash to come near, or, To bring.

Bread] S. Jerome, Remig. Lyr. Hugo, understand The Shewbread, being not wheaten and unleavened, but contrary to the law, of barley, branny, and leavened, and therefore called Polluted, which was brought and set on the Table of Shewbread, for that they also mean by the Altar. But Bread here seems to be the same with the sacrifices mentioned ver. 8. so that here is a Synecdoche, Bread, that is, the meat of the sacrifices, or polluted sacrifices. For 〈 in non-Latin alphabet 〉 signifies as well as Bread, all sorts of food. Therefore afterwards ver. 12. it is called, meat. So also in the other original doth 〈 in non-Latin alphabet 〉 signify, Mat. 6.11. Luc. 14.1. This is also observed by Steph. Menochius in his short notes. Deodate here renders it food, in his Italian, and his Margin refers to Levite. 3.11. where he saith, the sacrifices were called, the food of the Lord.

Polluted Bread, or unclean,] the sacrifices are so called, either being not according to the law. Levite. cap. 1. &, 2. &, 3. & cap 22 20, &c. Deut. 15.21. Or being polluted through the impiety of the offerers; Or that they brought Idolothytes for sacrifices, which in the New Testament, Acts 15.2 • . are called 〈 in non-Latin alphabet 〉 , Pollutions of Idols, and that is the word of the Lxx here, 〈 in non-Latin alphabet 〉 And it seems Daniel was afraid lest if he had eaten of the Kings portion, he might eat of the meat prepared in the feasts of the Idols whom the King worshipped and sacrificed unto, and so be polluted Dan. 1.8.

Upon my Altar,] the Altar of burnt offerings.

Thirdly, the people's answer again. Wherein have we polluted thee?]

The Lxx, 〈 in non-Latin alphabet 〉 ; But whatsoever it is that we bring or offer, yet wherein have we polluted thee?

Fourthly, God's farther reply, for the proving of the assumption of the last Syllogism which they denied, and to show them how near they touched himself in their profaneness In that ye say, The table of the Lord is contemptible.] or as the Geneva, Not to be regarded. As if it were no matter what brought and laid upon it.

The table of the Lord] So he calls The Altar, because the sacrifice is as it were a feast, to the Lord, and for the Priests. And so the Altar is expressly called, Ezek. 41.22. The Altar was three Cubits, and he said unto me, This is ( 〈 in non-Latin alphabet 〉 ) the Table that is before the Lord. And no doubt, The Lord's Table may also be called an Altar in that harmless sense in which the fathers used it, before Transubstantiation was hatched or thought of John Alsted Paratitla The ol in verbo, Propositionimensa, observes that the Greeks use both names, but not for the same table; They have two tables, one upon, which the Bread and Wine stands before the consecration which they call 〈 in non-Latin alphabet 〉 , and the Table • and another to, which the elements are carried from thence, where they are also consecrated, and that they call 〈 in non-Latin alphabet 〉 , The holy Seat, and 〈 in non-Latin alphabet 〉 , The Altar. But the fruitless Logemachy in this point which hath been already, hath been but too much. The table is put for the Altar, (a metaphor ) being like a Table, the Lord being feasted at his Altar. The Metaphor is clear, Isaiah 65.11, Ye are they that prepare a table for that troop. (1) That make an Altar and sacrifice to good fortune, as M ^r . Selden interprets it in his learned book, De dis Syris. Syntag. 1. cap. 1. pag. 4. Such is that of the Apostle when he calleth the 〈 in non-Latin alphabet 〉 the Ara (which we have not a fit english word for, but we usually though unfitly call) the Altar of Devils, The Table of Devils. 1 Cor. 10.21.

Ye say, The Table is contemptible] The Lxx. here have the same word again, 〈 in non-Latin alphabet 〉 . But tis in the Hebr: as ours have rendered it, Contemptible. Either, 1. They saw the Sacrificing to be despised; slighted through such long dis-use; by reason of the 70 years Captivity they had not recovered the fervor of former time to be so frequently before the Lord: or, 2. They looked so ornefully on the mean building and ornaments of the Temple, for it did not answer the glory of the former house; So Tarnovius: or, 3. Because the Jews were newly returned and were yet but poor, and could not bring such rich oblations, therefore the Priests grew cold and careless in attending on the altar: or, 4. Because they saw what was brought consumed with fire, they thought anything good enough for the fire, good enough to be burnt. The truth is, The low and cheap opinion of God's worship, hath ever made a greater waste upon religion, than an over-high; and there is less danger (though there be danger) in superstition then in profaneness. Hence it was that the piety of ancient Christian times was so much in their reverent demeanour in God's house, though otherwise their devotion had much faeculentie and dross admixt. Among the many Canons to this purpose of other Churches, and our own, everywhere obvious, I cannot but here insert that very devout one which fell into my observation at the time of the collecting of these notes, which Sir Hen. Spelman hath imparted to the world out of Bennet College manuscript. Non debere ad ecclesiam, &c. We ordain, That men come not to the Church for any other cause, then to praise God, and to do him service. But Contendings, Tumults, and Vain talkings, and all other like actions, let them by no means be suffered in that holy place. For there where God's Name is called upon, and Sacrifice offered unto God, and where no doubt the Angels are frequent, it is dangerous to do or say any such thing as agrees not to that holy place. For if the Lord cast those out of the Temple which bought or sold such victimes as were to be offered to himself; how much more offended will he cast out them who pollute that place set apart, for divine worship, with vain leasings, mirthes, and such like toys. The place is, Inter Capitula incertae editionis, Cap, 10. In Council. Pam. brit. pag. 591. Where you shall find it both after the Latin and the Saxon Copy. A devout Canon of that ancient, but well nigh most corrupt age since Christ, if it were made as S ^r . H. Spelm. seems to guess by his placing it about An. Dom. 1050. And indeed all ages of the Church have been tender in this point, but ours. But what a diseased mind is it to find fault with the serving of God with comliness and honor, and that it will not be endured that we should be splendid at our own tables, and sordid at God's, as Bellarmine also complained even in that overdoting and superstitious Church, of some prelates, that they would provide rich wines for their own tables, and cared not what Tap-lash was served at God's. An instance that we may easilier complain of, then have remedied, at least in our Country parish Churches.

This profaneness is argued to be, 1. against God's Law. 2. against the rule of common honesty and comeliness, verse. 8.

First, [Verse 8] against God's law. And if ye offer the blind for sacrifice (or, to sacrifice,) Is it not evil? And if ye offer the lame and sick, is it not evil? ] thus also the Lxx and the Chaldee: and Tremell: read it by an interrogation. But Vatablus with the Tigurine on which he noted (as Cornel. a lap. proem. in min. proph. pag. 6. affirms, which I have not seen, but only those notes of his which being taken from his mouth by Bertinus who succeeded him in his professor-ship at Paris, were set out together with the Uulgar and Pagnin's version by Rob. Stephens, An 1556. which I note here only by the way, and once for all) and Pagn. and Montan: the French, the English of Geneva, and John Tarnov. (who here and usually follows Luther ) they read it affirmatively When ye offer the blind, &c. It is not evil. The autorised Engl. before our last, and Piscat. supply it, when ye offer the blind, (ye say) it is not evil. That is, It is well enough, though it be blind or lame. It is not evil in your opinion, who rather then you would lose any gain, say, Melius est Il quam nil (It is Lucas Osianders rime, upon this place, not mine ) better that which is ill and bad then nothing at all. But the sense is much clearer in the interrogative, Is it not evil? That is, It is evil. And so it is the first argument against their profane nesse. See the particulars explicated in the commentary. The second is, that it is.

Secondly, Against the rule of common honesty and comeliness. Offer it now unto thy governor, (or as the Geneva, to thy Prince,) will he be pleased with it, (or as the Genev. will he be content with thee) or accept thy person, saith the Lord of hosts? that is, he will be displeased with thee, he will not accept it at thy hand; much less will I, saith the Lord.

Thy Governor ] the Lxx. and the vul. Thy Captain. The Genev. thy Prince. Those that ruled in the time of the second Temple, were not called 〈 in non-Latin alphabet 〉 Kings. But 〈 in non-Latin alphabet 〉 Captains or Governors, because they were then under the power of other nations, and were not Kings or supreme Princes, but had praefecture granted unto them. Such an one Nehemiah was Nch. 5.14. and Zerobabel and others, who as Deodate observes, had their provision of beasts and other food brought in for their use, and the maintenance of their house by the people. To which this present Text seems to allude. Yet such an one, (much less a King) will not be well pleased with a sorry worthless present, or a neglective service.

Accept thy Person ] Uulg. and Pagn. Accept thy Countenance or face. Hebr. Thy faces, but it is to be translated in the singular, for Pane the singular is out of use; and it is here taken for the person, and so it is other where, as, 28 am. 17.11. Go to battle in thine own person. Or, I counsel thee that thy face or presence go.

Accept thy Face ] or, will he lift up thy face? for 〈 in non-Latin alphabet 〉 here, is of 〈 in non-Latin alphabet 〉 as was said upon the first verse; but when Nasa is used De facie alterius, it signifies to honor one, or, to do somewhat for his sake. Will he honor thee, as great ones use to do such as bring them presents that they like, will he gratify thee with his favor? will he be benevolous towards thee? He will not.

Luc. O siander here takes occasion gravely to apply this passage against their sin, who destinate unto God's ministry, such as are of dull wit, and of defective or blemished bodies, as if any were good enough and fit enough for God. The Papacy which (as Card. Allen Apolog. cap. 6. saith) is discreetly menaged, is wise in this point, doing as the master of the Eunuchs under the King of Babylon, who chose out of the Israelites such children as were without blemish, well-favored, wise and skillful, and had ability in them, that they might be taught in the art and tongue of the Chaldeans. Dan. 1.3, 4, 5. We have this place notably applied and enlarged by D. Reynolds in his preface to the Conference. It were to be wished that that order which the ingenious Spaniard Huarte in his Examen de ingeniis, in the dedication to King Philip speaketh of, were taken, that some men of great wisdom were deputed to discover each ones propension in his youth, and so accordingly to dispose of them. That they be not set to the study of divinity that are fit only for Carpenters or Tailors. For as he well observes, They are such as have not a wit for Divinity that destroy Christian Religion. See his 10th. Chapter. But of this by the way. And so much of God's expostulating with them, in the next,

II. He threatnes judgments against them. ver. 9. to the end of the first Chapter, Judgments, 1. privative ver. 9. to the 14 ^th . 2 positive, ver. 14.

I. Privative Judgments. 1. The rejecting of their prayers. ver. 9.2. the rejecting of their sacrifices. ver. 10.3. The removal of his worship. ver. 11, 12, 13.

First, [Verse. 9] he threatens, the rejecting of their prayers. ver. 9. And now I pray, beseech God, (or, the Face of God) that he will be gracious unto us: this hath been by your means; (or, from your Hand) will he regard your person, saith the Lord of Hosts? Many do take this as an wholesome counsel to the Priests, or a serious advise, that they would repent, and fly to God's Grace to avert his wrath, and to pray unto him that he would be reconciled. So S. Jerome. and they that usually follow him, Theodor. Rupert. Lyr. Haymo, Menochius, as also Jo. Piscat. and the Geneva note. But I incline to Montan. Junius, Deodate, and the author of this following commentary, That it is an Irony; try now I pray, beseech God, see if you can prevail; you have reason to try what you can do, for you are they that have provoked God, but you shall not be accepted.

Beseech ] 〈 in non-Latin alphabet 〉 Weary God with your prayers. It comes of 〈 in non-Latin alphabet 〉 To be grieved, To be sick, To be weak, and when it is joined with Panim, as it is here, Hhallu ná Pene-el, It is to weary one with prayer, to deprecate. The Geneva is, Pray before God, ] which our commentary follows, and gives this sense, Pray before him in the place of his worship. But the Hebr. is as our Margin, beseech the face of God: the Face of your God, so the Lxx.

That he will be gracious unto us. ] That he may have mercy upon us; so the Gen. and Italian. It is the same phrase, which is used in that form of prayer or blessing which was ordered for the Priests, Num. 6.25. and haply this place alludes to that. (See Maimon: alleged by Ainsw. ad loc.)

This hath been by your means ] or, From your hand, so Hebr. Chaldee. Lxx. The Tigur. and Tremell. This evil hath been done by your means. So our old authorised English doth express it, and it seems to answer to the interpretation of S. Jerome and his followers, This hath not been so much your Fathers sin as yours; not so much the people's as yours the Priests, Therefore you that have angered the Lord, do you Pray.

Will he regard your persons ] We had the same phrase in the former Verse; see it there. Only, the Vulg. taking this whole Verse for a council, not an Irony, reads, If by any means he may receive you. Others, If by any means he may take his face, (1) his anger from you. And the word will bear that too, for Nasa, is Auserre as well as suscipere Theodoret yet otherwise, Do you think God will receive you to favor without repentance and Prayer? Others; will he regard you more then the rest, will he be partial? no, you shall smart also.

Secondly, he threatens the rejecting of their sacrifices. [Verse 10] ver. 10. Who is there even among you that would shut the doors (for naught?) neither do you kindle (fire) on my Altar for naught. I have no pleasure in you saith the Lord of Hosts, neither will I accept an offering at your hand. ] Winkleman thinks he passes here to a new reproof, to condemn their 〈 in non-Latin alphabet 〉 , seeking dishonest gain even in Minutissimis And so it seems the composer of the short notes in our old large Eng. bibles thought, whose margin hath only this, Against all those that follow Religion for lucres sake. S ^r . Cyril, and S ^r . Jerome seem to take it as a provocation of them to serve God better; you do nothing in my service but you get by it, why then do you neglect it? If nothing else, the reward might make you diligent. But most take it as a rejecting of their sacrifices; though they go not the same way, because they differ in the reading of the Text. Who is there among you that would shut the doors, that ye might not kindle mine Altar in vain. So the Chaldee. Lxx. Theod. Vatabl. I would somebody would shut the doors, that they might not offer these polluted sacrifices to no purpose, Who is there that would shut the doors? And kindle not fire on my Altar in vain. ] So the Geneva, and their note is, God desires they would rather shut the doors then receive and burn such offerings. The author of the following commentary follows that; In which I must depart from him, because we in our last (and the best English) translation, read the words otherwise as above. We supply the word 〈 in non-Latin alphabet 〉 (For naught) out of the following sentence, as Piscator also doth. Who is there that would shut the doors for naught? Unto which I will offer a double sense. 1. There are none of your that would or did serve me without recompense, and therefore being so engaged to serve me, and yet withal so unthank full, I have no pleasure in you or your sacrifices. Or, 2. Who is there even among you, any of you, (for I will even make yourselves the Judges:) that would so far gratify the people, as to open the doors of the Temple, to pray for them; or to kindle the Altar, to sacrifice to make atonement for them; and yet not be respected by them, but do all this for naught, they bringing you the refuse tithes, poor mean and corrupt offerings, as good as if they brought none at all? But so ye deal with me, and despise my name, Therefore I have no pleasure in you, nor will accept your offering.

Who would shut the doors ] (1) of the Temple. The word is 〈 in non-Latin alphabet 〉 The double doors. The difference between 〈 in non-Latin alphabet 〉 Ianua and 〈 in non-Latin alphabet 〉 ostium, see in Genes. 19.6. Lot went out at the door ( ad ostium id est, aperturam. The door place) and shut the door ( Ianuam, The opening door) after him. The Greek expresseth the difference more clearly, Lot went out 〈 in non-Latin alphabet 〉 , to the porch, (or outward door,) And shut 〈 in non-Latin alphabet 〉 , the door, (the inner door) after him. But to return to the Text in hand, these two-leaved doors of the Temple were daily to be opened by the Priests of the family of Korah, where they waited as it were to watch their watches there. See, Chron. 16.38.26.1.2 Chron. 35.15. & Henr: Mollerus in Psalmū 84. ver. 11.

Neither do ye kindle fire on my Altar ] illustrate my Altar; so Tremell or as Montan. hath it, Cause my altar to shine: which is also to the sense of our translation, because things kindled or set on fire, do shine. According to that of Virgil. Collucent ignes —and Maenia respiciens, quae jam infelicis Elisae _____ Collucent flammis —The Lxx render it as we do, 〈 in non-Latin alphabet 〉 , ye kindle. The Chaldee. paraphrase expresseth the meaning too, ye offer upon my Altar.

I have no pleasure in you ] The Italian, I do not esteene you a jot.

I will not accept an offering, &c. ] The word here is, Minhha of which see the next verse, in which,

Thirdly, he threatens the remoovall of his worship. ver. 11, 12, 13. where we consider,

• I. The translation, in the word of illation, For ] Tremell. reads it, [Verse 11] But, and Piscator therefore would have it to be 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 . But we need not so supply the original, in which we have a clear context, in which God passeth from the former threatening to this, as alleging this as a reason of the former; I will not accept their offering, for I have other people that more reverence me.
• II. The threatening it self, let down by a comparison of dissimilitude between the Jews and the Gentiles, where,
  • 1. The proposition, she wing the Gentiles care of his worship. ver. 11.
  • 2. The reddition, showing the Jews neglect and profaning of it. ver. 12.13.

First, the proposition showing the Gentiles care of God's Worship, and respect unto it. ver. 11. From the rising of the Sun to the gowing down of the same, my name (shall be) great among the Gentiles, and in every place incense (shall be) offered unto mine name, and a pure offering; for my name (shall be) great among the heathen, saith the Lord of Hosts ] I will abolish your sacrifices, impure, and bounded in one narrow land, my name and my worship shall not be confined in Judea, but the whole World shall be my Temple, and all Nations shall worship with pure offerings, for my name shall and will be magnified among them everywhere.

From the rising of the Sun, to the going down ] that is, everywhere, from East to West. And what if these Western parts of the World be particularly prophesied of, to enjoy the worship of God after the Jews which were in the East: Or, what if these Islands of ours that lie in the Sea, into which the Sun is said To go down, which is an expression of the old Greek Poets, (see John. Scapula in Them. 〈 in non-Latin alphabet 〉 , and the Prophet here useth such a word in the other original, when the West is called according to the vulgar conceit The Sunset, or, The sun’s going down, or, Going in, introitus solis. 〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉 , To lie down or, Go in.

My name great ] the Gen. supplies, IS; we supply it, shall be great. God's Name what it is, we saw, ver. 6.

Shall be great ] Lxx, 〈 in non-Latin alphabet 〉 . Glorified.

Among the Gentiles (in the end of the verse they are called, The heathen, but the same word 〈 in non-Latin alphabet 〉 . The Jews theselves are also ordinarily called, Gojim. Esa. 9.3. Thou hast multiplied the nation, Hagoi). The Targum there, the people of the house of Israel. Ezek. 2.3. I send thee to the children of Israel, to a rebellious Nation. (Gojim, Nations) called so in the plural, because though they were but one people, they were many tribes, or, divided into many factions. But when the word is opposed to the Jews, (as here) it denotes other people that are not of the seed of Abraham, who in the new testament are called 〈 in non-Latin alphabet 〉 . as Math. 10.5. Go not into the way of the Gentiles, 〈 in non-Latin alphabet 〉 . Rom. 15.11. Praise the Lord all ye Gentiles. 〈 in non-Latin alphabet 〉 . This word the Lxx use here, 〈 in non-Latin alphabet 〉 . Though this word also be used for the Jews, even in the New Testament Luc. 7.5. 〈 in non-Latin alphabet 〉 . He loved our Nation. That is the Jews. But the Jews used the word ordinarily to signify another people, and a people of another worship, and to this day they use to call a Christian, Goi, A gentile. As we now also do use the words, Heathen, Gentiles, Pagans, for such people as are without Christ, or, are without the covenant. At in the Apostles time they ordinarily called all such as were not of the Church (or which used to be called Gentiles ) 〈 in non-Latin alphabet 〉 , Greeks; because the greatest part of the East Country spake Greek, and that people were the principal among the Gentiles which were known unto the Jews. But the Syriac of the New Testament instead of Grecians usually turns it, Aramaeans. (see Tremell. Marg. ad Act. 20.21.21.28. Rom. 29.) And the difference of the Graecian and Graecist in the language of the New Testament see in Goodwin, Mos. & Ar. lib. 1. cap. 3.

And in every place incense offered ] So also the Lxx. Arab. Syr. Pagn. The Tigur. Arias Mont. For Kitter and Ktora. & Ktoreth, and the word that is here Muktar do all signify Incense or Perfume. It is spoken in the language of the Levitical Law (which is ordinary with the Prophets) to set out the spiritual worship of God under the time of the Gospel. Yea under the Law it self, Prayer was resembled by the Psalmist unto Incense, Psal. 14.1.2. And the same resemblance is used in the New Testament, Apoc. cap. 5.8.

Offered ] and so the Lxx, Pagn. Tigur. Put] so the Syr. the Arab. of Antioch, Made ] but the other Arab. reads it, Brought. ] All agreeable both to the signification of the word Muggash of Nagash, To draw near, Or, To come near; (that which is offered it Drawes near unto God,) and to the use of Incensing. Only the Uulg. Lat. translates it Sacrificed, but improperly: Yet the popish interpreters make use of that translation for their purpose in the interpreting of the next words, of the Sacrifice of the Mass, though without reason, as we shall see.

And a pure Offering ] This I say, the Pontificians interpret of the Mass, for say they, the word here 〈 in non-Latin alphabet 〉 Minhha, signifies specially that offering of fine flower, Levite. 2.1. which was (say they) a type of the Eucharist. But, I Mincha doth not always signify a sacrifice, as we shall see afterwards; And. 2. The words of the Prophet cannot 〈 in non-Latin alphabet 〉 , literally be understood of the Mass, for the popish Priests do not offer Fine flower, and oil, and frankincense, which go all to the making of this Mincha; of which see the place. Levite. 2.1.2. and Maimon. Tr. de Sacrif. cap. 13. s. 5. And for farther answer to this interpretation, see the following commentary, fully: together with Chemnit. Examen. parte, 2 ^a , lib. 6. de Missa, arg. 8.

There are diverse other interpretations. The root of this Hebr. word, is Manahh an Arabic verb signifying, To give; and Minhha is any solemn gift or present. To man; as Genes. 32.13. Jacob took (Mincha) a present for Esau. So, Genes. 43.11.1. Sum. 10.27. and, 2 Sam: 8.6. The Syrians became servants to David, & brought gifts. He. Mincha. gr. 〈 in non-Latin alphabet 〉 . But especially it is a present or gift to God, w ^ch when it is of cattle it is called Corban; and when of things inanimate, as flower, cakes, wafers, &c. it is called Mincha. So, Gen. 4:3. Cain brought of the fruit of the ground (Mincha) an offering to the Lord. But most strictly it signified those particular kinds of meat offerings, mentioned, Lev. 2. There were five kinds of thē in that Chapter; and among them that of fine flower which was to be offered every morning and evening. Exod. 29.38.39.40.41. This Mincha was primarily a figure of Christ's Oblation, who gave himself for an offering to God for us. Eph. 5.2. So Heb. 10.5. &c. The Apostle openeth the 40 ^th Psalm. A type of Christ, but not of the Eucharist. Secondly, it figured the persons of Christians, who through Christ are sanctified to be pure Oblations to God. Prophecyed of, Esa. 66.20. The Gentiles shall be brought for an offering, (Mincha) to the Lord. To which place, or rather to this of the Prophet Malachi, the Apostle seems to allude, Rom. 15.16. where he calls the convrtsion of the Gentiles through the Gospel, An oblation, or offering, or Sacrificing of the Gentiles unto God: in which respect also he calls his preaching a Sacrifice: as Erasmus reads it also, Sacrificans Evangelium. Though the phrase be obscure. Hugo's interpretation here was of the Proselytes, who should be an offering to the Lord to the Temple Ex omni loco, from every place. But it is not so in the Text, but, In every place. And this sense agrees better with the conversion of us the Gentiles. Thirdly, it figured the fruits of grace and good works, particularly, Prayer. The Jewish interpeters say, this pure offering is meant of the prayers of the holy Jews every were dispersed. So the Chaldee paraphrase, I will receive your prayers, and it shall be like a pure offering before me. But the place speaks of the Gentiles. Therefore it is that Tertullian occasionally, and Vatabl. and Calvin ad Loc. understand it of Christians their performing of worship to God in the duties of holiness and love. Hence, duties of love are called Sacrifices, Hebr. 13.16. Philip. 4.18. but chiefly the duties of Holiness, praises of, and prayers unto God; when Every where there is a lifting up of pure hands to the Lord. 1 Tim. 2.8. And it is observable that the time of the Mincha which was daily, morning and evening, was the time of Set prayer among the Jews. Dan. 9.21. While I was speaking in prayer, Gabriel touched me, about the time of the evening oblation. (Mincha). This is that which the Rabbins call, Tephilla Mincha, The prayer of the evening Sacrifice. Which was about Three of the Clock in the afternoon; called in Scripture according to the Jews reckoning of the time, The ninth hour, which is said to be, Acts 3.1. 〈 in non-Latin alphabet 〉 . The hour of Prayer.

Secondly, the other part of the comparison, or reddition, shows on the Contrary the Jews neglect, and profaning of that worship, which the Gentiles would so reverently entertain. ver. 12.13. This is set down,

• I. Generally. [Verse. 12] ver. 12. But ye have profaned it ) But ye Priests and others, that have reason to entertain and reverence my name and worship, ye have polluted it. Lxx, 〈 in non-Latin alphabet 〉 . Ye have dishonored it. And so Pagn. The Geneva, and Deodates margin.
• II. Particularly. 1. In their thoughts. 2. in their words, and 3. In their deeds.

First, in their thoughts, or base conceit: for it is not so likely that they uttered it in words. In that ye say, The Table of the Lord is polluted, and the fruit thereof, even his meat is contemptible. ] They had a base conceit and profane, of God's Altar, and the Sacrifices.

The Table ] that is, the Altar. See before, ver. 7.

And the fruit thereof, even his meat ] our old autorised Eng. hath it, The fruit, and in the margin, Or, the word, It is true that 〈 in non-Latin alphabet 〉 fructus, fruit, is by a metaphor transferred to speech which is the fruit of the tongue, as Isaiah. 57.19. I create ( 〈 in non-Latin alphabet 〉 ) the fruit of the lip. Where the Targum is Mamlal, and the Lxx 〈 in non-Latin alphabet 〉 , and the sense seems to be so, I create speech, or the word of the lips. But here it is in its proper signification, the fruit. The Septuagint. 〈 in non-Latin alphabet 〉 . Which the Uulg. follows, That which is put upon it, with the fire that doth consume it. So the Uulg. mistaking the original word, as if it were 〈 in non-Latin alphabet 〉 Comedens illum, but the word is 〈 in non-Latin alphabet 〉 Cibus ejus, His meat. The Chaldee. The Table of the Lord is despised, and the gifts thereof. The Tigur. The provision thereof is vile, because as Vatabl. notes, the fat and entrails that were offered were vile. S. Hier. otherwise, The fruit, that is, the fire, and the meat of the fire, that is, the victime or sacrifice. I rather take it as our translation hath expressed it, for two nounes put absolutely, or as we say, per appositionem, Both the Altar and the fruit, even the meat upon it, were despised by them. The revenne, The Income of it, so the Italian in the Text; Or, the fruit, so in the margin.

Secondly in their words. [Verse. 13] ver. 13. Ye said also, Behold what a weariness is it ] Besides what conceit ye have cherished, ye have also uttered enough to discover your hypocrisy and profaneness.

Behold what a weariness is it ] or, as the Geneva, It is a weariness. The Unlg. Behold, this out of our labor. Somewhat like to that of the Lxx, Behold, these out of our affliction. We are returned poor, & this is as much as our labor or poverty can allow. But it is not 〈 in non-Latin alphabet 〉 De labor, of labor; but as Pagn. and Vatabl. observe, and as it is in our best copies 〈 in non-Latin alphabet 〉 Matlaa, either there is a double Heemanticke (as they call it) or, it is two words, as Bab. Abr. would have it read, 〈 in non-Latin alphabet 〉 , and so also Sixt. Amama ad loc. in his Anomal. Special. Quis Labor. Oh, how I am weary! How I pant in bringing it, it is so fat and heavy! or, how are we tired and spent in God's service! This I take to be the sense. There are other interpretations, as that of Winkleman, the beast is not faulty, but only it is weary. The Priests so hypocritically excusing themselves, in taking any offering that came to hand. Or, as some others, who also make these the words of the Priest, someone of them taking up the shoulder or the breast of some carrion sheep, saying, See what we have for our labor, what a weariness is it to serve so fruitelesly. But I rest in the sense before.

Thirdly, in their deeds, expressed,

• I. More darkly.
• II. More clearly.

First, more darkly. And ye have snnffed at it. Or, Whereas ye might have blown it away ] your very carriage hath expressed your hypocrisy, and pride, and contempt.

〈 in non-Latin alphabet 〉 . Huntly the Scottish Jesuit contends from Galatinus that for 〈 in non-Latin alphabet 〉 was formerly read 〈 in non-Latin alphabet 〉 . For the vindication of the uncorrupted reading of which place, See Solom: Glassius, Philol. sacr. lib. 1. Tr. 1 pag. 50.

Ye have snuffed at it ] Behold what a labor, and ye throw it down. So, Pagnin. As if they would take breath, pretending to be weary in the carrying of it, being so fat and weighty. Ye say, Oh how weary! because the beast is fat and heavy, whereas ye might have blown it away being so thin & light. So Tremell. expresseth it, and John Tarnovius. Or, It is worthy to be blown away; so Hier. Remig. Lyr. you pant as if it were weighty, but I blow it away with scorn. So also Hier: and Theodoret. The Septuag. in editione Romana read it, 〈 in non-Latin alphabet 〉 , I have blown it away. But Cornel. A lap. tells us that in the edition of the Lxx in Bibliis Regiis (which I had not,) ye have puffed or blown, John. Winkleman gives a singular sense, That the Priests by a kind of writhing of their mouths, and drawing in their breath, would though in a scornful way, extenuate & lessen their fault, in receiving corrupt offerings, Why? The beast is not faulty, but only weary, Is this such a matter? As if forsooth, &c. I rather will propound this sense; you blow and pant as if tired, and think all too wearisome, and snuff and show dislike at it. Snuffing or Puffing with the breath being a sign of dislike and contempt, and pride. So the soldier in Plautus. — Quojus tu legiones difflavisti. Quasi ventus folia ant peniculum tectorium So God shows his contempt of his enemies, Psal. 10.5. As for all his enemies he puffeth at them. So Prov. 29.8. Scornefull men bring a City into a snare. or, Set a City on fire. That is, with their breath. Or, Difflant ciuitatem. As Drusius renders it, Hebraic Quaest. lib. 3. qu. 22.

Secondly, more expressly. And ye brought that which was torn, and the lame, and the sick, Thus ye brought an offering: should I accept this at your hand, saith the Lord? ye cared not what you brought or offered. Thus ye brought ( Mincha, observe that that word is used here too, as well as verse, 11. where the Papists so much contend for it) an offering indeed, such as it is, but such as I cannot, nor will accept.

That which was torn ] That which you got by rapine and oppression; so the Vulg. Ye say, ye afford it out of your labor, but ye lie, It is what you steal, and of that too, not of the best. So that here are three sins discovered together, Rapine, Irreligion, and lying And thus S. Hier. Remigius, and Lyranus. understand it. That which was rent and torn: so Tremct. and therefore Calvin understood it, that they brought sheep that were worried. But they brought the beasts always alive, therefore the former exposition is received by most, That which you snatched away by oppression. But how doth this agree with the description of the offering in the next words, lame and sick? I therefore incline to Calvin, and it might be wcorried and torn, and yet alive. Deodate in his Italian gives both senses, and leaves it to the readers choice. Thus much of the threatening of judgments privative: we have in the next,

II. A positive judgment threatened. ver. 14. where,

First, [Verse. 14] the judgment threatened. A curse. But cursed be the deceiver ] Cursed with curses temporal, spiritual, and eternal. Lxx. 〈 in non-Latin alphabet 〉 , Fore spoken or execrated. The ordinary word of the Lxx, Dent. 27.15, &c. And of the New Testament as Gal. 3.13.

Secondly, the sin. 1. generally 2. in particular.

First, Generally set down. The deceiver ] deceitful against the faith of Religion, and against ordinary justice. Tremel. calls him Machinator. He that can devise ways of deceit covertly. The crafty deceiver. The Lxx, 〈 in non-Latin alphabet 〉 , Who was able. Taking the word in the Text, Nochel to come of Iachal potuit, whereas it is of Nachal, To deal perfidionsly.

Secondly, in particular. Which hath in his flock a male and voweth and sacrifieeth to the Lord a corrupt thing ] That hath better (for if he had not ability, God would not require at his hands, but he should be more blameless) and yet thinks the worst good enough for God. He must have a flock, and a male in it, (that is, a sacrifice fit perfect and without blemish according to the law;) or else God doth not require or so strictly expect from him.

And voweth and sacrificeth to the Lord, A corrupt thing ] that is, that voweth a perfect or sound thing (for they were by the law to vow, Levite. 22.23. Males and perfect,) but comes short of his vow and sacrificeth a corrupt, not answerable either to the purpose of his vow, or to the law. There was no man that would vow a corrupt thing, though through fraud he sacrificed or offered such a one. Therefore the Greeks have expressed this sense, cursed be the deceiver that hath a male, and his vow being upon him, sacrificeth a corrupt thing. And accordingly the Uulg. Lat. That making a vow, sacrificeth a weak thing.

A corrupt thing ] Vulg. a weak. Pagn. aspotted or blemished. The Tigur. a faulty. The Hebr. word, Maschat is weakened, guelded, maimed, corrupt.

To the Lord ] Hebr. Adonai. This is the first time in this Prophet, that God is directly named by any other name then Jehovah. Adon is a Lord who as a foundation or a columne sustains his people; and it is applied to God who is the Lord of the whole earth, who is called Adam, Exod, 23.17. All thy males shall appear before (Haadon) the Lord God. But of this appellative there is formed a proper name or epithet of God, Adonai with Cametz, having the same points with Jehovah.

Thirdly, the reason, both why the deceiver is cursed, and to assure him he shall be so. For I am a great King, saith the Lord of hosts, and my name is dreadful among the heathen ] The Italian, For as much as I am a great King. The sense is, It will not stand with my glory, to suffer my people to profane and despise that name which the Heathen magnify, and fear.

Dreadfull ] Arias and the Genev. Terrible. The Uulg. horrible. Tremell. Reverend. The Chaldee. Potent. Only the Lxx render it 〈 in non-Latin alphabet 〉 , Illustrious, as if the word here 〈 in non-Latin alphabet 〉 were of 〈 in non-Latin alphabet 〉 To see. but it comes of 〈 in non-Latin alphabet 〉 To be afraid. And this verse seems to refer to the sixth, If I be a master, where is my fear? The very Heathen acknowledge me to be so, by their dread and fear of my Name. Thus having expostulated with them and threatened them for their ingratitude and contempt, in the next place, in the former part of the next Chapter;

III. [Verse 1] He amplifies the former expostulation and threatenings. Chap. 2. ver. 1. to the 10 ^th . where,

First, to whom he chiefly applies his speech. verse. 1. And now O ye Priests, this Commandment is for you ] The French, Is addressed unto you. And so Deodates Ital. also supplies it. He here returns his speech to the Priests whose avarice and profaneness had been the fountain of much other evil and profaneness among the people. Cursed be the deceaver whoever he be, But to you O Priests it is principally to be applied. My name is dreadful even among the heathen; If it be profaned by you that are near me in attendance and service, the curse is chiefly against you.

And now ] or as Tremell. Now therefore. Their objection is prevented; all that hath been said, touches the people, not us. Yes,

This Commandment is for you ] or, as Montan. To you. This Commandment, this increpation, this intimation of my mind is for you. Or, this Commandment is for you; that is, of you I principally required and expected to be honored at my Altar, in my sacrifices.

Secondly, the matter of the speech, mixed of contestations and threatenings, or, a conditional threatening of many judgments unless they repented. We will consider,

1. [Verse. 2] The conditions of exemption from his judgments. If you will not hear, and if you will not lay it to heart, To give glory to my name, saith the Lord of hosts. ] Here are three conditions of exemption. To hear God. To lay his Commandment or their duty to heart. To give glory to God's name. The Sum of them is repentance.

Lay to heart ] The phrase is usual and frequent. The Geneva, Consider it in your heart. Chaldee. paraphrase; unless ye put my fear upon your heart.

Lay it ] what? my precepts; so Vatabl. your duty, so Tremell. my glory, so others.

2. The things that are threatened,

• I. Set down more largely, ver. 2, 3, 4, 5, 6, 7, 8.
• II. Repeated again with more brevity. ver. 9.

1. Set down more largely.

• 1. In general. verse 2.
• 2. In particular, verse. 3.4.5.6.7.8.

1. In general. I will even send a curse upō you, ] The vulg. I will even send want upon you. And they translate it so, because that curse was usual to the Jews, & now being so lately returned and as yet not very warm in their nests, would be the greater curse and because it would suit with their covetousness. To say a little more for the Vulgar Lat. in the rendering of this place, It is a saying of the ancient Hebrews, That, All benedictions, are Amplifications, and all Curses are Diminutions. Which Dan. Heinsius, hath observed upon 〈 in non-Latin alphabet 〉 , in the text of John. 6.22. in his Aristarchus Sacer parte secund. cap. 8. where the reader shall find more to this purpose, to whom I refer him But 〈 in non-Latin alphabet 〉 (of Arar or Ar, To speak against, or, Execrate ) the Lxx. Chaldee. Uatabl. Pagn. and both our English do render, a curse, leaving the explicit meaning to the expositor. I will execrate you, or pronounce a curse against you. This is amplifyed further three ways.

• 1. By an explication. And will curse your blessing [It is the same word again, 〈 in non-Latin alphabet 〉 Vearothi, I will Execrate, or Imprecate, as the Targum expresseth it by another word, Uealút, And I will lay an oath upon you, as if it were a curse laid on with an oath. So it is Zach. 5.3. This is ( haala The oath, where it is in our last English) the Curse which is gone forth. I will lay. an oath upon your blessings. You shall not prosper. It may be expounded, either first: I will deprive you of what you have and enjoy, or, are like to enjoy, so that you shall reap sparingly, 2 Cor. 9.6. so Cyril. Remig. Uatabl. or secondly, I will curse and blast what you bless, as your beasts, houses, fields, so the Chaldee. I will curse your benediction and will execrate it. And this Saint Jerome also follows.
• 2. By the certainty of it, being even begun already. Yea I have cursed them already ) Tremel. I have cursed them everyone. The Chaldee. and Uulg. make it but a repetition of the same thing, I will curse your blessings, and I will curse or execrate them. But Vatablus and Pagnine read it as we do.
• 3. By the cause briefly and anticipately inserted. Because ye do not lay it to heart. ] of which see before in the condition.

2. The things that are threatened, are set down in particular, verse. 3, 4, 5, 6, 7, 9.

• 1. Famine, verse. 3.
• 2. Shame, verse. 3.
• 3. God's breaking covenant with them, verse. 4, 5, 6, 7, 8. [Verse. 3]

1. Famine, verse. 3. Behold I will corrupt (or reprove) your seed ] Goer Lachem eth hazzerah. The uncertain interpretation of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 have caused variety of exposition. 〈 in non-Latin alphabet 〉 is To Reprove or Reprehend with sharp words and much noise, especially when it is in construction with 〈 in non-Latin alphabet 〉 as Gen. 37.10. 〈 in non-Latin alphabet 〉 . His father rebuked him. But when it is in construction with an accusative, it is To curse or Corrupt or Destroy, as Psal. 9.5. gaarta gojim. Thou hast rebuked the heathen, or, as the meaning there is, Thou hast destroyed them, as the next words do plainly show. And so that word is taken here. The other word 〈 in non-Latin alphabet 〉 if it be written 〈 in non-Latin alphabet 〉 , It is Seed, if it be written 〈 in non-Latin alphabet 〉 it is, An arm of a man. So it is seems the Lxx read it. And hence the ancient fragment of Aquila, I will reprove you with mine arm. As a Soldier, or in resemblance to whom, an orator casts or stretches forth his arm when he is vehement, (as Cicero speaks, Brachiunt procerius projectum est quasi quoddam telum orationis. ) S. Hier. and Lyranus. and Menochius much otherwise, I will throw a way the right arm or shoulder of the offering, which was the Priests, due Levite. 7.32. That is, I will deprive you of your maintenance and strength. Montanus and De Castro take it as a threatening of rejection both of Priest and sacrifice; I will cast away both the arm by which ye offer, and the seed (the Mincha ) the offering also. Most of these and the Uulg. follow the Lxx who mistaking Noer for Goer by reason of the likeness of 〈 in non-Latin alphabet 〉 , and, 〈 in non-Latin alphabet 〉 read it 〈 in non-Latin alphabet 〉 . And for such as read the other word 〈 in non-Latin alphabet 〉 , Seed, some understand it of their Seed, that is, Their posterity. That God threatens to destroy them and their issue. Some understand it of the seed cast into the ground. And that sense I have given. That they should sow but not reap plentifully, which is a threatening of Famine. The next is,

Secondly, shame and ignominy. And I will spread (or scatter) dung upon your faces, even the dung of your solemn feasts and one shall take you away with it. Or, It shall take you away to it. ] So our last together with the marginal reading. The French, and ye shall bear it. Ofiander; And it shall stick unto you. The Uulg. Lat. and the Geneva English and the Commentary following which used it, are here dark. The Chaldee first offers us light to this place, I will reveal the confusion or shame of your sins to your own faces. The Lxx, (though mistaking 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , and reading it 〈 in non-Latin alphabet 〉 , The belly in which the excrement or dung lies, which belly was part of the Priests due,) have given us also another hint of interpreting. Because ye despise me, and offer ye care not what, ye shall also be despised, The people shall throw you the belly which is your due in the time of your solemn feasts, but with the dung or excrement in it, so that in the throwing of it, the dung shall fly in your faces, that being so sprinkled ye shall be laughed at by all, and you shall be so like dung, your faces being fouled with it, that he that comes to cleave to cleanse the place, shall offer as if he would throw you out with it, or take you also upon his dung forke, or as Deodate, you shall be vile as dung, which is removed away into a place remote from the temple. So this is the threatening of shame and confusion to them, even in their sollemne, their rejoicing feasts. Hbaggechen of Hhagag. Or else, Hhag is taken here Synecdochically for the sacrifice it self offered in the feast, as it is sometimes taken, Exod. 23.18. Amos. 5.21. Isaiah. 29.1. The dung of the sacrifices. See John. Tarnovius Exercit. Biblic. pag. 127. parag. 4. edit. 2 ^a . Howsoever the same sense stands good. The next is,

Thirdly, God's breaking covenant with them, [Verse. 4] which is implied, verse. 4. And ye shall know that I have sent this Commandment unto you, that my Covenant might be with Levi, saith the Lord of Hosts. ] Wherein we have three points, 1. I intended it should have stood. 2. But it doth not or shall not stand. 3. And that because ye are unanswerable to it. Upon this he takes occasion to remember them of the Covenant with Aaron or Phinehas and the tribe of Levi, and now their falling from it, and therefore God's justice in forsaking them. So we have here,

• 1. The parts of the Covenant. ver. 5.
• 2. The answering the conditions of the Covenant by the former Priests. ver. 6, 7.
• 3. The degenerating of these Priests. ver. 8.

1. The parts of the Covenant, between God and Levi. [Verse 5] verse 5.

First, On God's part. A gracious promise and performance of life and peace. My Covenant was with him of life and peace, and I gave them to him. ] God promised prosperity, and performed a long prosperous and happy life to some of them; as to Aaron who lived 103 years, and to Phinehas (mentioned by Vatablus in his notes) who lived 300 years as it is thought, and as some Chronologers do observe, (yea it is the conceit of Pet. Damian. From some Jewish triflers, that he lives still, taking him for Elias: ) And to Joshua or Jesus the son of Iosedech who (according to Helvicus ) lived 110 years in the office of the high-priest-hood. To these and others was expressly fulfilled a covenant ( 〈 in non-Latin alphabet 〉 Vitarum as it is in the original) of lives, that is, of long life, and of peace, and would have been ready to have performed it to these to whom Malachi prophecies, had they kept Covenant with him.

Secondly, on Levies part: for fear & humility. For the fear wherewith he feared me, and was afraid before my Name. ] Fear and humility, were the two conditions for which God did this for them. Their fear of God, which was to be soon in Aaron, Phinehas, Onias, and other good Priesh. And their being troubled and affrighted and grieved when they saw God's name to be contemned and abused. See Exod. 32.26. & Num. 25.7, 8.

The Uulg.Lat. and the Geneva, read it in another sense, And I gave him fear, and he feared me ] But not so agreeable to the original. Tremell. renders the last words, Because of my Name, It (that is, the Tribe of Levi ) was broken. ] And Junius his note is, that Levi was deprived of life and peace, because he sanctified not God's Name. But the whole context is against that reading and interpretation 〈 in non-Latin alphabet 〉 (which is an Anomalie, and according to the rule should be 〈 in non-Latin alphabet 〉 ) is the praeter tense in Niphal of 〈 in non-Latin alphabet 〉 , which is, To be dejected, broken, cast down, &c. and so metaphorically it is used to signify, To be amazed, affrighted, trembling, humbled. Wherefore we decline that of Junius, and rest in the sense offered by our last translation. See further in John. Tarnov. ad Locum. Thus of the parts or the Conditions of the Covenan: next see we,

2. The answering of the conditions of the Covenant by the former Priests, ver. 6.7. which is,

• 1. Particularly set down. ver. 6.
• 2. Amplified by a Theoreme. ver. 7.

I. [Verse 6] Particularly set down, Vers. 6. as it had been more generally in the former verse.

First, that they were studious in the law and skillful in it. The law of truth was in his mouth; ] Aaron and others taught truly.

The law of truth. ] 〈 in non-Latin alphabet 〉 ( vide plura de hoc nomine apud Valent. Schindlerum in Pentagl. in verbo 〈 in non-Latin alphabet 〉 ) or, The law of righteousness, for this is opposed to unrighteousness or iniquity in the next member, Iniquity not found in his lips. The law, the mistress of righteousness is called, The truth, Dan. 8.12.

Secondly, that they seduced none to error. And iniquity was not found in his lips. ] Chaldee. No falseness. No lie, error, fraud, hypocrisy or flattery.

Thirdly, that they lived conscionably in peace and equity. He walked wish me in peace and equity. ] Aaron kept God's precepts, lived honestly and peaceably and justly; and so did others of them.

He walked with me ] To walk, is a known phrase in Scripture, used to signify a man's manner of living, as Psa. 1.1. and Psa. 119.1. But to walk with God, or before God, signifies, to leaden life unblameable, as Genes. 5.24 and, 7.1. only, 1. Sam. 2.30. it signifies barely to minister, and so the Targum in that place renders it, using 〈 in non-Latin alphabet 〉 , Should minister, for 〈 in non-Latin alphabet 〉 . Should walk. The Lord said, that the house of thy father should walk before me forever. That is, minister unto me, or before me. But usually, and here, it notes the holiness and integrity of the service, as well as the service it self.

Fourthly, that they brought others to God by their example and teaching. And did turn away many from iniquity that is, they did cause many to return. To which agrees the Septuagint, 〈 in non-Latin alphabet 〉 , He converted many. From iniquity ] 〈 in non-Latin alphabet 〉 from their crookedness or crooked ways into which they had turned aside. It comes of 〈 in non-Latin alphabet 〉 to be crooked or contort, which by a metaphor is used to signify sin. So we call evil manners Curvos Mores, crooked manners. We translate it iniquity, the Lxx, unrighteousness. 〈 in non-Latin alphabet 〉 . Thus the former Priests did, and this is,

II. Amplified by a theoreme, [Verse 7] that so it should be with all other Priest ver. 7. For the Priests lips should preserve knowledge, and they should seek the law at his mouth; for he is the messenger of the Lord of Hosts. ] The Priests lips should presenve knowledge ] the Uulgar Latin, and our old autorised English Bible, read, Shall preserve. And the Poutificians omit not the advantage of the translation, in the question of the Churches (but in the final resolution of the point) of the Popes infallibility in interpreting of the Scripture. To this question besides others that have dealt in it, see Hist. of Council of Trent, Engl. lib: 2. pag. 158. Episcop. Dunelm. Antidotum de merito, &c. Epist. dedic. pag. 9.10, 11. and fully to the point and to this place, Relig. of Protest. in the Preface pag: 7, 8. and pt. 1. Chap. 2. sect. 1.84, &c. 93, &c. 110, &c. See also D. Jackson, The triplicity of Romish blasphemy, sect. 3. Chap. 1. paragr. 6, &c. And the present most learned Bishop, of Salish. Determin. quaest. 5. which references I make, that I may not enlarge these shorter notes with the controversy. Only observe for the clearing of the present text, what Amama and Casaubon, and before them Drusius and others acquainted with the Hebrew speaking, have observed, that among the Hebrews, the future is often put to denote, not so much what shall be, as what ought to be, as, 2 Sam. 3.12. No such thing (shall be, that is) ought to be done in Israel. Like that; There shall be no poor among you; that is, there ought to be none, but ye should provide for them. So it is here, the Priests lips shall, that is, ought to preserve knowledge. Which also is observed by Franc. Ribera the Jesuit.

Knowledge ] that is, knowledge of the law; as appears by the next member. The Priests duty is to be both furnished, and to bring out of his treasure things new and old, To be much in preaching to the people. Accordingly 'tis thought that some of the Christian Fathers, preached every day. However, it was provided for by Canons, that they should preach frequently. Such a Canon we have in the Excerptions of Egbert Archbishop of York, Anne 750. Ut emnibus festis et diebus Dominicis, Unusquisque Sacerdos Evangelium Christi praedicet populo. That every Priest preach the Gospel of Christ unto the people upon all holy days and the Lord's days. And especially for the Lord's day, in the Canons under King Edgar, Anno. 967. Docemus etiam, ut Sacerdotes in qualibet die solis populo praedicent. We require also, that the Priests preach unto the people every sunday. Since the reformation, men have been frequent in this duty, many Bishops being also exemplary to their Clergy. The publishers of the lives of D. Jewel sometimes Lord Bishop of Sarum, and of the late reverend and godly Bishop of Bath and Wells, have made it one of the heads of their Commendation, their assiduity in preaching. But especially the care of the ancients was much for Catechizing. Of Saint Markes Catechizing at Alexandria, and then Clements, and after him Origen's, the histories are known. We have Cyril of Jerusalem's Catechisms, and the Catecheses Mystagogicae, which are printed with them, which if they were not his, are yet of some ancient author. We have a Tract of Saint Augustine's de Catechizandis rudibus; and another De Symbolo ad Catechumenos. And beside the practice of the fathers, many Councils ordaining it. But the care of no Church hath been greater then that of ours, even in ancient times. In a council held at Clyffe, Anno. 747. It was provided that every Priest should instruct his people in the Lord's Prayer, the Creed, and the Sacraments in the English tongue. Can. 10. (see S. H. Spelmans margin ad locum ) this Canon is inserted afterward by Egbert into his. Excerp. 6. See also the Ecclesiastical laws of Canutus, cap. 22. apud Spelman: page. 549. an excellent and serious exhortation to this purpose, but too long here to transcribe. And the Canon 23. of AElfric pag. 578. Yea it seems by the Capitula incertae editionis (which by S ^r . H. Spelmans placeing of them should be about Anno. 1050) cap. 28. to have been the custom of our Bishops here when they met in their Synods with their Clergy, to examine them in the manner of their teaching, and how they profited their people. After these times Catechising was not much heard of till after Luther's preaching, when perceiving that the Protestant Churches wan much ground by this kind of diligence, the practice was renewed by a decree of the Council of Trent in the Romish Church. For our part, what ground we got by Catechising, we are most likely to keep and hold it by the same course; and to lose it all again by the neglect, which was the observation of our judicious King James, That the cause why so many fell to popery and other errors was their ungroundednesse in points of Catechism. Upon such a reason as this it was that an elder Article of a former Synod was renewed in the Synod at Dort, That all pastors should Catechize in the afternoon on the Lord's day. ( Act a Synodi, sess. 14 & 15.) The very same with his Majesty's Injunctions to the Clergy of England, and which is provided for by Canon, and inquired into by the Articles of Visitations, but on all hands too too much neglected: which hath given me occasion to transgress my purpose in these shorter notes, and to enlarge this discourse, which yet I cannot leave till I have noted that observable passage of the present Reverend Bishop of Exeter in his Preface to his Old Religion, That there is nothing whereof he repents so much, as that he had not bestowed more hours in public Catechising. And, That in regard hereof he could quarrel his very sermons, And his sermons are excellent ones, as all know that know them, to two of them, namely his Columba Noae preached to the English Clergy in their Convocation here in England; and to another upon Eccles. 7.16. preached to the Divines at Dort at their 16 ^th Session, I refer the Reader, where he shall find an eloquent and zealous exhortation in this matter.) But of this point enough, I return to the Text.

And they should seek the law at his mouth. ] Here the Uulg. reads as before, as if it were a promise or their infallibility. But it is only an intimation of the people's duty: and the reason follows.

For he is the messenger of the Lord of hosts. ] 〈 in non-Latin alphabet 〉 : the Lxx, and the Uulg. read, The Angel. The Priest is called so, 1. Because he ministers to God, as the Angels do before him, who stand before him, and praise him; but, 2. specially and here, because he is God's messenger to men from God, and from men to God. Accordingly the Tigurine here, He is God's Legat or Ambassador. And that learned Knight in his Glossary or Archaeolog. hath observed to us out of Ekkehard, that the name hath been given even to the Embassrdors of Kings, Cedamus Angelo Imper i. We have seen how the former Priests carried themselves, The next is,

III. The degenerating of these Priests from the practice of their fathers, in regard of their covenant. verse 8. [Verse. 8] In three particulars,

First, that they were gone from their piety. But ye are departed out of the way, ] or, out of that way, as the Article is in the Hebr. that is, either out of my way, or, out of that way in which your fathers walked. You have diverted or turned out, or as the Lxx, 〈 in non-Latin alphabet 〉 , Declined Your course is opposite to that of your fathers, They caused many to return to me, you are returned and gone from me. But this opposition is more direct in the next member.

Secondly, that they caused many to fall, by their example partly, and partly by their corrupt glosses. Ye have caused many to stumble at the law. Or, To fall in the law ] The Geneva reads it, By the law. The Vulg. Ye have scandalized many. Montanus, Ye were a stumbling block, or an offense. Others, ye have caused that men should stumble at the law; or go against the law, and so fall into sin and consequently into calamities. So Piscator. Lxx. 〈 in non-Latin alphabet 〉 . Ye have weakened many in the law, ye have offended, snared, caused to strike, or dash, or stumble: for all these 〈 in non-Latin alphabet 〉 will bear.

Thirdly, that they had in sum broken the covenant. Ye have corrupted the covenant of Levi, saith the Lord of hosts] Geneva, ye have broken. Uulg. ye have made void. The Lxx, read as we do, 〈 in non-Latin alphabet 〉 , corrupted.

The covenant of Levi] that is, the covenant made with Levi. A metonymy of the efficient. Thus we have seen the threatenings more largely.

II. [Verse. 9] Those threatenings are repeated more briefly again, together with the justness of them, shown also in the repetition of the causes, verse. 9. where we have,

• 1. The judgments. Therefore have I also made you contemptible, and base before all the people. ] the Geneva, to be despised, and vile. To be abject and humble, not in affection, but condition.
• 2. The causes. According as ye have not kept my ways, but have been partial in the law. ]

According] 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 . For in this place 〈 in non-Latin alphabet 〉 is not O S, the mouth, as Pagnin: and Tremell: &c. render it, Secundum Os, &c. but an expletive particle, which useth to be added to the servile letters 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , to make them distinct words, as 〈 in non-Latin alphabet 〉 is here, and elsewhere, as Num. 6.21. Job. 33.6.30.18. and 〈 in non-Latin alphabet 〉 , Exod. 16.18. Genes. 47.12. and then they signify, as not only our translators in all those places and here, but the Lxx also have expressed it by 〈 in non-Latin alphabet 〉 , Proptereaquod, Because that, or according as.

Ye have not kept my ways] or watched my ways, or been (as it is in the text, 〈 in non-Latin alphabet 〉 ) watchful or watching, to keep my way. For so the word is, Esa. 62.6.

But have been partial in the law. Or, lifted up the face against the law. Or, Accepted faces in the law. ) The first of these is the text reading of our English Bibles; the two later are in the margin. To the last of these agree the Lxx, Vulg: and Pagnin and Deodates Italian, ye have regard to the quality of the person in the law. To the second, Montanus. Most agree in the sense, you Priests that should judge according to the law, you accept persons, you respect the rich, you deal partially in the law in expounding of it, making it pinch the poor, and favor the rich. You flatter the rich, so Vatabl. You accept the rich man's lame sacrifice, and have an evasion for it in some gloss; but ye reject the poor's, and are precise in the letter: To this purpose, Theodoret, the Syr: and both the Arabiques, (which I find in Corn. a lap. ad loc. who also in prooem. ad proph. min pag. 5. tells us, that the double Arab. version, one of Alexandria, the other of Antioch, are at Rome, both in the Vatican, and in the library of Cardinal Medices, translated into Latin, by Sergius Risius Arch-Bishop of Damascus ) Ye accepted, or took the law in the face of it: ye look but to the shell and skin of the law, and are hypocritical in it, wresting the law to serve men. So the Pharisee's dealt with Christ. The law allowed circumcision on the Sabbath, that they approved; Christ did but heal a poor diseased man on the Sabbath, and that in him they condemned, as if it were against the law. Therefore Christ bids them, not to judge, 〈 in non-Latin alphabet 〉 , (our translation is, According to appearance, I understand it thus) according to the face, with respect of persons, but to judge righteous judgment. John. 7.24. And I am confirmed, by the learned Heinsius, whom I consulted after the collecting of these notes, in his Aristarchus Sacer pt. 2. ca. 8. where he parallelleth this very place of our Prophet, with that of John.

Thus we have seen the first contestation largely, for that supply which Tremellius makes unto the Text, by adding the word, Saying ] so to join this to the following verse, is both needless, and obscures the sense. In the next verse we proceed to a new head.

II. The second Contestation.

This second Contestation is only in the 10 ^th Verse, [Verse 10] wherein he contests with them for their unequal and unrighteous dealing, arguing it to he, against nature and Religion.

First, against nature. All being of one flesh. Have we not all one Father? ] God (faith Deodate ) or, Abraham, according to others, and so he takes it. We come all of Jacob, or ar least of Abraham, or at least of Adam.

Secondly, against Religion. Being all of one Church. Hath not one God created us? ] or, made us? we serve the same God, the Creator.

Thirdly, another evidence against nature. We are brothers of the same stock. Why do we deal treacherously every man against his brother?]

Why do we] the Prophet includes himself, that his reproof may be the milder; a rhetorical communicating; Why do we, that is, Why do ye.

Deale treacherously] the Geneva, why do we transgress everyone against his brother? our old English. Why is everyone deceived of his brother? and so Mont. But Pagn. otherwise, everyone despiseth his brother.

Fourthly, another evidence that their dealing was against Religion. By profaning the Covenant of our Fathers? ] They broke or violated the Covenant that their Fathers and Ancestors entered into, to which they should have had regard, and been answerable unto it in all equal and righteous conversation.

S. Jerome and some others, take this verse as a particular reproof of their injurious dealing with their wives and taking others; and that here two arguments are brought to reconcile their love, the Communion of blood, and the Communion of Religion. And that it is the violation of the particular covenant of marriage, or the Covenant against marrying of strangers which is here reproved, That they dealt treacherously against their Brethren, that is, either the brethren of their wives, or their wives themselves, the females also among the Hebrews being included under the term of Brethren. But I rest in the sense above, which is that also which Deodate in his margin prefers, though he give the other also, which is that of S. Jerome and comes in the next verse to be considered. The reader may find another interpretation in the learned Tarnovius the younger, which to me gives no satisfaction, let the reader judge. And thus much of the second Contestation.

III. The third Contestation.

Thirdly, he contests with them for their marrying with strangers and infidels. verse 11.12. we have,

• 1. The sin discovered. ver. 11.
• 2. The sin threatened ver. 12.

I. [Verse. 11] The sin discovered. The marrying the daughter of a strange God. verse. 11. It is discovered in many aggravations,

• 1. From the persons.
• 2. From the subject place.
• 3. From the quality of the sin.
• 4. From the effect.

First, from the Bersons, Judah hath dealt treacherously and an abomination is committed in Israel and, Jerusalem ] He exaggerates the same with more and sharper words; for Israel was now no other then Judah. Judah, that is, The Jewish people, the people of the return from the captivity of whatsoever Tribe, as, Esth. 2.5. Mordecai though of the tribe of Benjamin, is called 〈 in non-Latin alphabet 〉 Judaeus, A Jew. The word is here in the Faeminine Gender, it being usual to compare a Nation to a woman, and hence that ordinary phrase, The daughter of Tyre, The daughter of Zion, &c. The aggravation from the persons here is this, Judah the son of praise or confession (as we find the reason of the name in the imposition, Genes. 29.35. of 〈 in non-Latin alphabet 〉 Confessus est, laudavit ) he even Judah the son of praise, and he in whom I am well known, Psal. 76.2. he hath done that which is unto my dishonor.

Secondly, from the subject place. In Israel and Jerusalem ] of Israel see verse. 1. Jerusalem was the Metropolis of Judea. It was first called Salem where Melchizedek was King, Genes. 14.18. Afterwards it was called Iebus, Judge. 19.10. being in the hands of the Jebusites; (which made our Minsheiu compound it of Iebus and Salem, as if the name were Iebusalem, and for better sound the B changed into R. ) But when David got it out of the Jebusites hands, he called it Jerusalem of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 Videbunt pacem, They shall see peace. And I the rather assent to this derivation (then to that of G. Pasor in his Etyma nom. propr. at the end of his Lexic. in N.T. who would derive it of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 Timete Schalemum, Fear ye Salem, A name as he thinks given by the Jebusites to the place out of the confidence of their strength; which cannot be made evident, neither do his other reasons hold. See the place in verbo 〈 in non-Latin alphabet 〉 .) I the rather I say assent to the former derivation, because David built to the old City of Iebus or Salem, a new addition unto mount Zion, which was mount Moriah lying in the midst betwixt Zion and Salem, the very place which Abraham long before had named Iireh, will See, as it is Genes. 22.14. He called the name of that place Jehovah-Iireh, The Lord will see. Which haply is the reason why the name of this City hath a dual form ( 〈 in non-Latin alphabet 〉 but ordinarily without Yod as it is here, 〈 in non-Latin alphabet 〉 ) though it be singular, because it was made up of two parts or two Cities, the upper and lower. Concerning the Situation see I. Weems, Expos. of Moses Laws. vol. 2. lib. 1. Exercit 6.7. and, Lud. Capell. Hist. Apost. pag. 146, &c. The meaning of the place as it is an aggravation of their sin, is clear enough of it self.

Thirdly, From the quality of the sin. Judah hath dealt treacherously, An abomination is committed—And hath married the daughter of a strange God. ] Their marrying of strange women, the worshippers of an heathen Idol, was a treachery against the wives of their own tribes, and against God; & an Abomination or an hateful thing in God's sight; a thing that he loathes. Concerning the question, De disparitate cultue, (whether it be to be reckoned Inter Impedimenta Matrimonii; besides what we shall find in the following commentary, I refer to Reginald praxis Fori. lib. 31. cap. 21. Num. 168. and other Casuists, who answer negatively. So do the Geneva Divines in their answer to the 8 questions proposed to them which are inserted among Zanchi's epistles lib. 1 ad finem Epistolae 58. and Lucas Osiander ad hunc loc. This question divided S. Augustine and S. Jerome as P. Mart. affirms, comment. in 1. Reg. 3.1. Where he hath a very large discourse against marriage contracted by those of diverse religions, yet allows it in conclusion; so that both parties do meet in the belief of the main Articles of the Creed; which he saith, he puts in for the mitigation of the severer sentence; which yet was the sentence of the Ancients admitting no marriage with any of another faith: as it collected by Gratian, cansa 28. qu. 1. cave, &c. and, non oportet, &c. But of this obiter.

Hath married.] 〈 in non-Latin alphabet 〉 . The Unlg. Hath had. Pagn. Hath had to do with. Montan. Hath took to wife. Piscat. Hath had an husbandly dominion over. The Lxx, 〈 in non-Latin alphabet 〉 , Hath loved. Schindler, Deamavit, hath greatly beloved. The word will bear all these and more, but ours have translated it according to the prime, and most used signification of the word.

The daughter of a strange God] They are called, 1 King. 11.1. strange women. As the heathen Idols are called, Gen. 35.2. 〈 in non-Latin alphabet 〉 Strange God's. No nation formerly but the Jews did worship the true God; so that any woman of another Nation might be called, The daughter of a strange God: which I suppose was the reason of Deodates note, A woman of a strange Nation or religion. The Lxx here take no notice of 〈 in non-Latin alphabet 〉 Filia, or seem to have mistaken it for some other word, and have rendered the place, 〈 in non-Latin alphabet 〉 , Hath been diligent towards other God's.

Fourthly, the last aggravation of their sin, is from the effect of it. For Judah hath profaned the holiness of the Lord which he loved Or, ought to love. ] Kodesch. The Holines, that is, the holy and separate land of Judea, the Country that God had chosen to be holy and peculiar to him, they had defiled, and their own dignity, who were a people holy unto the Lord and beloved. This interpretation is given by the commentary, which is that also of S. Hier. Remigius, Hugo, &c. There are others, the Vulg. reads. The Sanctification. Pagnin. and the Tigur: the holy place. The Chaldee Paraphrase, They have defiled their own soul; which was sanctified to the Lord, or before him, and beloved of him. The Lxx, The holy things. Some understand the Temple; so Osiander; some, the Law; some, Their Religion and the worship of God; some, as, Vatabl: Piscat: and many others, The holy or sanctified ordinance of Marriage made by the Lord. I assent to S. Jerome, as above.

II. The sin thus discovered, is threatened, Verse 12. [Verse. 12] The Lord will cut off the man that doth this: the master and the scholar out of the tabernacles of Jacob, and him that offereth an offering unto the Lord of hosts ] He threatens an utter dispersion even of the whole families of such.

The Lord will cut off] The Lord will scatter him, so the Lxx, 〈 in non-Latin alphabet 〉 , or cut him down, or, loppe off his boughs. Piscator expresseth it thus, The Lord will cut off his children that doth thus, the children that he begets, of the daughter of a strange God. Haply he had respect to those Rabbins who interpret this phrase To be cut off, To die without children: which the Reader may see in a peculiar discourse of Sixt. Amama Antib. Bibl. appendice ad Genes. 17.14. pag. 954, &c. Where there is more of this phrase. Our commentary makes it a Metaphor from the use of Physicians, who cut off rotten members, or of the Sword or Axe which cuts off the head; and so we have the word, 1. Sam. 31.9. 〈 in non-Latin alphabet 〉 . They cut off his head.

The man that doth this] 〈 in non-Latin alphabet 〉 The word is faeminine, but used Neutrally, and so it is by all interpreted. The Lxx, in the purall, 〈 in non-Latin alphabet 〉 , He that doth such, or these things; but it is meant particularly of this sin of marrying Idolaters.

The master and the scholar. Or, him that wakeneth, and him that answereth] 〈 in non-Latin alphabet 〉 . The master and the servant, so the Geneva. The rayser up (or, the question-mover) and the answerer; so our old English Bible. He that is the author, and he that follows him; so the Tignrine. He that wakeneth, that is, he that studiously observes strange women, that he may marry where he likes; and he that defends, that is, that defends this kind of marriage; so Piscator. The French, As well him that begins as him that answers. The Italian, Him that wakes or watches and him that answers: which Deodate in his margin understands of the keepers, porters, and singers of the Temple, (who answered in course in singing according to the order of that sacred music) who had polluted themselves with such marriages. Others express it otherwise; I incline to S. Jerome, Montanus, Tarnovius, and our commentary, as I have given it above, That it is meant of a dispersion even of the whole families of such, one and other, Priest and people, master and scholar; which seems to be so out of the following words, Out of the Tabernacles (or Tents) of Jacob. And what if it were a proverbial and ordinary phrase among the Jews, to which the Prophet might haply allude and make use of it; But I submit the conjecture. Only here the interpretation of the Septuag. seems to be singular, I will cut off him that doth these, until he be brought low out of the tents of Jacob. Taking 〈 in non-Latin alphabet 〉 Adusque, until; for 〈 in non-Latin alphabet 〉 , and missing the sense of the other word, 〈 in non-Latin alphabet 〉 signifying both, To answer, and To bring low.

And him that offereth an offering.] That is, I will cut him off, yea though he be a priest that is faulty in this kind: so the Chaldee: and Cyril. Or, though he offer an offering to reconcile me to him again being displeased with such marriages; so others. And thus much for the third contestation.

IV The fourth Contestation.

He contests with them for their Polygamie. ver. 13, 14, 15, 16. where consider,

• 1. The reproof of the sin. ver. 13, 14, 15.
• 2. A dehortation from the sin. ver. 15, 16.

1. [Verse 13] The reproof of the sin, ver. 13, 14. and part of the 15. where,

• 1. The sin. That they took other wives of the daughters of strangers to their lawful wives. This is not expressed in so many terms, or in that term Polygamy by which Divines do now ordinarily call it, but easy to be collected from the context of those 3 verses named before.
• 2. The aggravations of this sin.
  • 1. Injurious to their lawful wives.
  • 2. Hurtfull to themselves.
  • 3. Against the ordinance of God.

First, the first aggravation of this their sin is, that it is injurious to their lawful wives, who were thereby grieved. This ye have done again, covering the Altar of the Lord with tears, with weeping, and with crying out ] That is, this sin you have added, that by bringing in strange wives, you have vexed and grieved your lawful ones, so that you have caused them to run unto the Altar, to complain and to weep there.

This you have done again] Furthermore this you have added: so the Tigurine. This you have done secondly; so the Chaldee. and Pagn. This second crime (the word is faeminine but put neutral) Montan. Ye have not only taken strange wives, but have taken them even to your other wives to vex them. The Lxx here, ye have done ( 〈 in non-Latin alphabet 〉 , Quae oderam ) such things as I hate. It seems they had respect to 〈 in non-Latin alphabet 〉 To hate, and mistook it for 〈 in non-Latin alphabet 〉 secondly or second.

Covering the Altar of the Lord with tears] The Geneva note is, ye cause the people to lament, because God doth not regard their sacrifices, so that they seem to sacrifice in vain. So referring this to the former contestations with the Priests, An exposition singular, and wide of the whole present context, and the matter that the Prophet hath in hand. That of Lyrant: also seems to miss the sense, you continuing in your sin go to the Altar, and weep there to beg pardon, but in vain. That of S Jerome, Cyril, Theodoret, and which out comment. follows, is more agreeable; you so vilely use your other former wives, that they fly, or you cause them to fly, to the temple, and weep before the Altar. See Levite. 18.18. and 1. Sam. 1.6.10. which texts will give light to this. But for the phrase, To cover the Altar with tears; It is, either to weep plentifully, or to weep over the Altar: to throw themselves blubbered and swollen with tears upon the Altar, even embracing it as it were; which was also the use of other Nations, in Their calamities, solemn oaths, and Suplications, to lay hold on the Altars. So Arsinoe in her extreme calamity and suspicion of her brother Ptolomies fraud and cruelties, causes him to come and lay hold on the Altars in the holiest Temple in Macedon, for her further assurance and safety when she received his oath. As Justin describes the ceremony, li. 24. Thus Virgil Aeneid. lib. 4. brings in Hiarbas the Lybian King imploring Jupiter.

And of Aeneas, Aeneid lib. 6.

With such words prayed he, and the Altar held.

Upon this necessity of laying hold upon the altars when they addressed themselves to the Deity, Robert Stephanus in his Thesaurus allege Varro, that the old Latin word for Altars was Ansae (the ears or handles of a pot) and afterward changed into Arae.

The Altar of the Lord] This is an amplifying of their griese. Their injury was extreme, that they are driven to the last refuge; men repair unto the Altar when all help fails. And further, at the Altar they should rejoice before the Lord as the custom was when they came up with their wives to the Temple, 1 Sam, 1. yet there, even there they are caused to weep. It is called, the altar of the Lord, It is his standing place, the ordinary residence of God where these distressed women were confident to find him and to complain themselves to him: that is, more solemnly, and for a public witness of their misery; for else God who is everywhere doth everywhere observe the tears of them that are oppressed.

With tears, with weeping, and with crying out. Several words are used for the farther amplification of their grief. They wept, yea they roared out, and made great clamour and noise, or sent out deep groans, so the word is translated Ierem. 51.52.

Secondly, the second aggravation of their sin is, that thereby they did also hurt themselves in that they made their own offerings not to be accepted. Insomuch that here gardeth not the offering anymore, or receiveth it with good will at your hand. ] The tears and groans of your wives move God more then your sacrifices do; so that he regards them not, he will not lookeat them, or turn his face towards them. The adverb of denying is not here in the latter member, but it is to be repeated 〈 in non-Latin alphabet 〉 from the former member, and so to be supplied, as serving in common to both; he regards not, nor receives.

Thirdly, the third aggravation of this sin, is in verse. 14, 15. That it is against the Ordinance of God. Where observe,

• I. [Verse 14] The transition, or the manner of the Prophets passing from the former head of aggravation unto this. God regards not your offering. Yet ye say wherefore? ] the Vulg. And Mont. But. But ye say, why not regard it? An objection it is, proceeding from their blindness or petulancy, not willing to be convinced. But the answer is ready, because the Lord hath seen that you have gone against his ordinance, as it is in the next words.
• II. [Verse. 15] The matter which he urges against them. Because the Lord hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously; yet she is thy companion, and the wife of thy covenant. And did not he make one? yet had he the residue of the spirit: And wherefore one? That he might seek a godly seed. ] This was their sin, that they dealt treacherously against their wives in taking others, whereas the Lord had appointed and they had made promise to one another in marriage, and only to one another, as God had ordained in the very first in stitution of marriage, when he could have made many women for one man, but he made only one for one. This is the sum, but there are many particular arguments against polygamy, which we shall observe in the examination of the words in the order as they lie.

Because the Lord hath been witness between thee, and thy wife] He alludes to the use of contracting Deo teste, God being called to witness, and his name being called upon in the action. And he as it were protested then (the word is 〈 in non-Latin alphabet 〉 and that is as Mont. of 〈 in non-Latin alphabet 〉 Protestatus or Ob • estatus est ) that his mind and will was, that marriage should b • e insoluble to you two; and you two should remain solely to each other. This sense S. Jerome gives, and those that usually follow him, Theod Remig. Lyr. Hugo, but most clearly Ribera.

The wife of thy youth [ Hebr. of thy youthes. Thy young wife, so Piscator. Or thy wife whom thou didst marry when thou wert young. In whom thy first love did rejoice. 〈 in non-Latin alphabet 〉 is that whole age of Adolescence or youth, from infancy till the 25 ^th year.

The wife] The Lxx everywhere, 〈 in non-Latin alphabet 〉 The woman. We render it here Wife, and that rightly; for 〈 in non-Latin alphabet 〉 A woman, when a Genitive follows is written 〈 in non-Latin alphabet 〉 , as it is here, and presently after, and then it constantly signifies a Woman a Wife. and it is so written once, Psalm 58.9. though not in construction.

Against whom thou hast dealt treacherously] The Geneva, transgressed. The Chaldee. Lyed. Montan. Praevaricated, dealt cunningly and falsely. The Lxx, 〈 in non-Latin alphabet 〉 , leavest or forsakest; that is, treacherously for another.

Yet is she thy companion] Vulg. Thy partner. Pagn. Thy fellow. The Tigur. thy consort; the name (as Menochius observes) by which the Italians do call their wives. So Eve was made for Adam, that he might not be alone, Gene 2.18. The Lxx, 〈 in non-Latin alphabet 〉 , (here used by them in the Faeminine ) she partakes with thee in common.

And the Wife of thy Covenant,] The Wife with whom thou didst Covenant. 〈 in non-Latin alphabet 〉 as before.

And did not he make one? 〈 in non-Latin alphabet 〉 . Here is 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 . The note of interrogation is wanting, which is usual in Scripture; 2 Sam. 13.26. 2 King. 5.26. lob. 2.10. As and 〈 in non-Latin alphabet 〉 , for 〈 in non-Latin alphabet 〉 ; and 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , usually also in the New Testament. Matthew. 6.26. and, 17.24. Mark 6.3, and 11.17. 1 Cor. 9.8, 9. 2 Thes. 2.5. So also the Latins speak, as Virgil, Eclog. 3.

Non ego te Vidi Damonis pessime Caprum

Excipere insidiis?—Non for Nonne? But besides, the various interpretation of this hath made the place very obscure. The Vulg. Did not one thus? Pagnin: boldly inserted Abraham here, Did not one Abraham thus as you do? Montan. in his correction of Pagnin leaves out Abraham, yet seems to understand it in the same manner; so doth Vatablus. Hence many stumbling at this stone interpreted it as a prevention of an objection that they might make for their own excuse, that they did but as Abraham did, who had Sarah to his wife, yet he took Hagar also. But Abraham did it having an excellent spirit, and knowing what he did, expecting the promise of God concerning a blessed seed, and not knowing that he should receive him of Sarah, therefore took Hagar that the promise might not be void; and he took Hagar with Sarah's consent; He had no children by Sarah, as you have; he despised not Sarah, as ye do; so that his fact and yours are much unlike. The Chaldee paraphrase seems to have laid this stone, and led to this exposition, and most of them that use the Vulg. follow it, and among the protestants, Winkleman and Osiander, Lutherans. But S. Jerome found out a righter, and Theodoret, Lyra, Remigius, and of moderns, Junius, Tarnovius, The Italian of Deodate both in the text and margin, the Geneva, our old and our last English do entertain it; Did not he (that is, God) make one? God made one Eve for Adam, and therefore the first sanction of unity in marriage, is not to be infringed. This sense also Menochius gives, though the translation that he is tied unto, will not yield it.

Yet had he the residue of the spirit] or, The excellence, so our margin. But I am not satisfied why out most learned translators have put it in; for I find not 〈 in non-Latin alphabet 〉 in that signification. Yet I will not conceal that the Tigurine, Vatabl. and Pagn. so translate it; and not only A lapide; but Conrad: Kircher (in his Greek Concordance, who in the Rootes usually follows Forster, but in this Sanct. Pagn. at the Roote 〈 in non-Latin alphabet 〉 ) tells us that 〈 in non-Latin alphabet 〉 signifies both Remainder or Residue, and excellency. However, the text reading of our last translation is here (as for ought I know everywhere else) to be preferred before the marginal. And the meaning is, God made but one Woman for Adam, though he had the Remainder of the spirit or breath, so that he could have made many. He gave part to Adam and the rest to Eve, and made no more in that extraordinary way, though it had been easy unto him: as our old English and the Geneva express it, He had abundance of spirit. That is, that spirit or breath which he breathed into Man.

And wherefore one? ( 〈 in non-Latin alphabet 〉 ) That he might seek a godly seed. ] or, A seed of God. That is, God requires you should cleave to your Wives, and not take the daughters of a strange God, lest your seed be educated in Idolatry. So S. Jerome? But I suppose there is more in it. The very issue of Polygamy is spurious in some sense, It is not a godly seed, or the seed of God, that is, which he appoints, but accursed. Thus every member of these two verses have afforded several arguments against Polygamie. But all this is to be understood to be against Simultaneous Polygamy, but not Successive; against the having two wives at once, not against Second marriages, though troops of the ancients (as Mr. Gataker speaks in his Treat: of Lots cap. 8. sect. 18.) have condemned them; yet as he saith, what Divine or other doth now make doubt of them. Not Protestants; See instead of all, that Sermon which upon this verse the late Reverend and godly Bishop of Bath and Wells, D. Lake, preached and applied at the penance of a man that had two Wives together; to which Sermon I refer the Reader for more upon this 15th verse. Nor Papists, See Gregor. Tholosanus, Syntag. Iuris, lib. 9. cap. 29. Guil. Cantarell. Var. Quaest. in Decal. lib. 1. cap. 98. Num. 426.427. And if you will, that great pretender to devotion, Nic. Caussin the French Jesuit, in his Holy Court, pt. 1. lib. 3. sect. 37. Though he discourse a long while upon this argument like a Montanist; as indeed all the Church of Rome have a little tang of Montanisme, in that, 1. They deny a blessing in the Church to second marriages, (See Canones Aelfrici, can. 9. apud Spelman: Conc. p. 574. but whether it be agreeable to the Canon of Council. Neocaesar. quoted by Gratian. caus. 31. qu. 1. De his qui frequenter: let the Reader compare the places with the gloss at the letters m and o, and judge) and, 2. That they put Bigamy (even successive Bigamy ) among Irregularities, as it to be seen in their Casuists and Canonists. See excerptiones Egberti. ad An. Dom. 750. excerp. 32. and 89. apud. D.H. Spelm. in Conc. • ambrit. p. 261. The reason, such as it is, we have in Pet. Damian. a devout Author in a most corrupt time, lib. cui titulus, Dominus Nobiscum. cap. 12. apud. John. Cochlaei, Speculum. p. 156. who yet speaks of it with a Quis non miretur, that Bigamy, (successive Bigamy he speaks of) allowed by the ancient Ecclesiastical Canons, should be a greater Irregularitie and sin, then Fornication expressly condemned in holy writ. But of this also enough, being only obiter. And thus much of the reproof of the sin: we have next;

2. A dehortation from this sin, in the latter part of the 15. verse, and verse 16. which is,

• 1. Propounded.
• 2. Repeated.

First, the dehortation is propounded. verse 15. Therefore take heed unto your spirit, and let none deal treacherously against the Wife of his youth. [Verse 16] Vers. 16. For the Lord the God of Israel saith, That he hates putting away; for one covereth violence with his garment, saith the Lord of hosts. ]

Take heed to your spirits.] The Geneva, keep yourselves in your spirit. Remigius and Lyra, keep your spirit; your Wife is the residue of your spirit, keep and cherish her. The Tigurine, keep and preserve and tender your Wives, as dearly as you do your own souls. Corn. a lap. Take heed to your breath, you breath on one another, breath not on a stranger, keep thyself solely to thy Wife. Conceited interpretations. Arias Montanus came nearer the sense, Be wary and not rash. I like best that of our Commentary, Be sober and contain yourselves, keep a watch upon your spirits and affections, to content yourselves with your lawful Wives.

And let none deal treacher ously.] Or, unfaithfully. That is, In taking other Wives, and when you are convinced of the sinfulness of keeping two Wives, deal not treacherously to put away your old, pretending law for divorces, and that you may safely do it; for the Lord hates this treachery in making needless divorces, and thereby cloaking your sin. And this I take to be the meaning of these and the next words.

For the Lord the God of Israel saith, That he hates putting away, for one covereth violence with his garment, saith the Lord,] Deale not treacherously with your Wives, after your vexing them by taking other Wives unto them, then to put them away, and pretend that the law allows you to give them Bills of divorce; for this is but the covering of your violence and injury with that garment or cloak; but the Lord is so far from allowing divorces in such cases, that he hates them.

The Lord hateth putting away. Or, To put away.] The younger Tarnovius gives here the same sense with us. The Lord hates your 〈 in non-Latin alphabet 〉 Dimitte (the imperative in Piel ) you have Dimitte, Dimitte, much in your mouths, Put her away, Put her away: but the Lord hates your Dimitte. So it is an ironicall repetition of their own usual word, which the Lord rejects with indignation. Or else, he takes it for the Infinitive in Piel, put for a Noun, He hates to put away, that is, putting away. And so is our text-reading. Our margin indeed is, If he hate her put her away. Pagnin otherwise, If she (that is, thy Wife) hate thee (that is be perverse) Put her away. The Geneva and our old English, If thou hatest her, put her away. And so doth Zanchi read it in that discourse of divorces which he wrote upon occasion of Andreas Pizzardus his divorce, as indeed agreeing best with the matter he undertook to defend. And so read, The Vulg. Vatabl: and among others Michael Walther a Lutheran in his Harmonia Scripturae, lib. 2. sect. 185. Followes this reading of the Vulg. and therefore takes a needless pains in reconciling this place to that of Christ, Mat. 19.11. for reading it aright according to our last and approved translation, there is no 〈 in non-Latin alphabet 〉 at all between them. And Montanus tells us that Rab. Hananus a Jewish interpreter interprets it also as we do, God hates him who puts away his wife.

For one covereth violence with his garments] The Vulg. Latin, But iniquity will cover his garment. Corn. a Lap. who is bound to follow it, labors much to make good sense of it. First, he tells us, we must take, His, for, Thine. Put her away, but iniquity will (or shall) cover thy garment. But how is that meant. 1. Iniquity, that is, the punishment of thy iniquity shall cover thy garment, that is, shall be upon thy body in regard of diseases, &c. 2. Upon thy garment, that is, thou shalt be punished in thy clothing, naked, ragged, &c. 3. punishment shall be upon thee, the garment taken for the man, Thou shalt be openly punished. Thus he from others, for the Vulg. of which translation Steph. Menochius a latter Jesuit, gives another sense. The Jews excuse themselves, Why do you reprehend us, seeing the law permits us to put away our Wives, If thou hate her put her away. But (which he makes the Prophets answer) your iniquity shall thereby so abound and swell, that no garment will be able to cover it. The Law permitting it only for the hardness of your hearts, but not freeing you from sin, if rashly and without cause you put them away. A better sense then that of A lapide, but for which he is fain to take his farewell of the authorized Vulgar translation. If thou put her away, give her some part of thy garments to cover her, something to live on; So Luther occasionally expounds it: which sense Osiander follows, give her a good dowry, that if she be put away she may marry another. Let him put her away, for while he keeps her he covers his injury, and makes as if he loved her: so the Geneva, and Winkleman. Much like to the Chaldee paraphrase, Put her away, and cover not thy hatred with a pretense that thou lovest her and keepest her, and makest her a drudge. Vatablus is singular, as if their fault were, that they put away their Wives and covered their iniquity under a garment, that is, discovered not their fault, as the Law required they should, and so wanting a formal bill of divorce they were made uncapable of a second marriage, and so they added to the injury. Some take it for an Ironic. Put her away, do so, but thy sin shall overtake thee. All these mistake the sense. I rest in that above. The Lord hates needless divorces, and the more when the Law is pretended; for one, that is, the man that doth this, doth but daube, and color and cloak his sin.

His iniquity] 〈 in non-Latin alphabet 〉 oppression, or injury, or wrong. So Genes. 16.5. 〈 in non-Latin alphabet 〉 My wrong be upon thee.

2. The dehortation is again repeated. Therefore take heed to your spirit, that ye deal not treacherously. ] of which before. And thus much of the 4 ^th Contestation.

V. The fifth Contestation.

Fifthly, he contests with them for their contumely and blasphemy against God and his providence, as if God were not just or took no notice of the affairs of men. verse. 17. to ver. 7. of cap. 3. where observe,

• 1. Their blasphemy. ver. 17.
• 2. The answer that is made unto it. chap. 3. verse, 12, 3, 4, 5, 6.

First, [Verse. 17] their blasphemy and unworthy contumelies against God. verse 17. Ye have wearied the Lord with your words, yet ye say, wherein have we wearied him? When ye say, everyone that doth evil is good in the sight of the Lord, and he delighteth in him, or, Where is the God of Judgment? ] you have added this sin to the rest, that by your Atheistical conceits and blasphemous speeches ye have wearied and vexed me, saith the Lord; in that you call in question, my being, and my justice, and my providence.

Ye have wearied the Lord] Lxx, provoked. Chaldee. Molested or cumbered. The Tigur: and Arias, wearied and toiled: Vatabl. Troubled. We have the same word, Isaiah 43.24. 〈 in non-Latin alphabet 〉 . Thou hast wearied me with thine iniquities. Which is further set out in the words next before. Thou hast made me to serve with thy sins. So here, ye have wearied and toyld me that I am weary, I cannot bear your words.

Ye say, he that doth evil is good in the sight of the Lord] that is, accepted and approved of him. An usual phrase among the Hebrews, which is clear by the next;

And he delighteth in him,] An high accusation of God for injustice, that he should justify the wicked; nay more, take pleasure in him.

Or where, &c. Or, is either a new accusation of God; ye say thus, he delights in the wicked, or ye say thus, where is the God, &c. Or else it is their proof that they bring of their former accusation of God's Justice, he delights in the wicked, or else where is the God of judgment: or as the French, Otherwise where is the God of judgment. If he did not delight in him, he would punish him.

Where is the God of judgment] 〈 in non-Latin alphabet 〉 , of that judgment. 〈 in non-Latin alphabet 〉 Demonstrative, hath great Emphasis; where is the God of that, (1) of that great, exact, free, just, precise, impartial judgment, which respects neither persons nor gifts, but only justice, (as his Character is usually given by the Prophets) where is he. Lxx, the God of righteousness. Chaldee. The God who doth judgment. This was their sin, their blasphemy against God. We have in the next Chapter,

Secondly the answer that is made unto their blasphemy. [Verse. 1] Chap. 3. ver. 1. to the 7 ^th . Ye say, where is the God of judgment, It shall appear saith the Lord, that I am the God of judgment, when the Messiah shall come into the World, (as he shall come shortly) who shall dispense mercy and comfort to the godly, but judgment and evil to evillmen. S. Jerome also and Theodoret allow of this context and resolution. We have this laid down in a prophecy of Christ and his Fore-runner, the coming of them both.

• 1. The coming of the Fore-runner, the Baptist.
• 2. The coming of the Messia.

I. The coming of the Fore-runner. Part of the 1. ver: where,

• 1. His coming.
• 2. His work.

1. His coming. Behold I will send my Messenger ] Behold; to the question which (it appears by 〈 in non-Latin alphabet 〉 the demonstrative ) they would have to be taken notice of; they receive an answer which carries with it a note of Pregnancy, used by the Prophets concerning things eminent and certain, to make men attent.

I will send,] It may be taken to be the speech of Christ himself, according to that of, Luc. 1.76. Where John the Baptist is called his Prophet, or the speech of God, as it is, Mat. 11, 10.

My messenger] or, Angel, for so it is in the He. of which see before, Ch. 1.1. Ch. 2.7. See also Dan. Heinsius his Exercit. Sacrae, lib. 5. Cap. 4. in Act. 7.53. in which place, and Gal. 3.19. and, Heb. 2.2. by Angels he understands the Prophets: as he doth also, 1 Tim. 3.16. exercit. lib. 14. cap. 3. To me (I confess) a new exposition of those places, having sometime heretofore, In a brief comment on some part to the Galatians, given another interpretation, which the Reader if he please, may there see, though I have there also noted that the exposition which is now offered by that most learned Heinsius, was anciently S ^t . Ambrose his. If any shall vouchsafe to see my reasons for interpreting the word Angels properly, in that place of Gal. 3.19. Let him please also to correct an error in the same page 163. where whether it were through the mistake of the Printer or the transcriber of my Copy, The same Epistler, is put for, The same Apostle. A title most unworthy of that great and chosen Vessel, being that which we use for sorry and worthless Letter-scriblers. But this only by the way, because I would not leave any title of Diminution upon that great Apostle. To return to the Text, This Messenger or Angel, is John the Baptist, as the exposition is put out of all controversy by Christ, Mat. 11, 10. This is he of whom it is spoken, behold, &c. None doubt but it is meant of John, but who John should be hath been some doubt; He is called An Angel, and Origen thought he was one, and so thought the latter Jews, because of his Heremiticall life: but S. Jerome concludes sounder, he was an Angel in office, not in nature. In nature he was a man, and we know whose son he was. A man sent from God. John. 1.6. from God he had his instruction; we find no other teaching he had. Some take Messenger Sylleptice for all the Prophets, if any, between Malachi, and Christ; but that it must be meant of one, see Junius, his Parallel. li. 1. par. 50. Thus of the coming of John.

2. His work. He shall prepare the way before me ] the French, accoutre or dress the way. It is a metaphor from the use of Kings, who when they go in progress, their Messengers and Harbingers go before them to fit and make all ready, and in the way, The greatest Ministers of state go next before the King. Many Prophets went before Christ, but John the Baptist went next him, before his face, hard by, near before him, as S. Chrysostom speaks on Math. 11. and therefore Christ calls him in respect of other Prophets, The greatest borne of Women: he came as the Dean of the Choir, Chorum prophetarum claudens. He was borne a little before Christ was borne. It was the sixth month with Elizabet when the blessed Virgin conceived, and so he came into the World but a little before his master, to prepare the way, by preaching repentance, by baptising, by giving testimony unto Christ, by taking up lodgings in the hearts of men for Christ. He shall sweep the way; so Pagnin. 〈 in non-Latin alphabet 〉 is to remove all obstacles and impediments, and all filth out of the way and out of sight. Zephan. 3.15. it is rendered, Cast out. He hath cast out thine onemy. Psalm 80.9. To make room. Tremell. reads it, To clear the way. That is, to take out all stumbling blocks and obstacles. See, Esa. 57.14. and, Isaiah 62.10. And what John was to do, see Isaiah. 40.3. Luc. 1.76, 77, 78. Let me also observe here, that because of this office of his To go before Christ, and to serve for a time or season till the appearing of Christ, who rose as the Sun doth in the morning, (and so he is called The sun, in the next Chapter) that for this reason I say, John is called, A burning and shining light, in whose light the Jews did rejoice for a season, as it is, John. 5.35. Lights and Candles are of good use, and do service till the morning appears or the Sun rises; and therefore Lamps were kept burning in the Temple till the morning, as we find, 1 Sam. 3.3. where it is said, that the Lord called to Samuel, yer or before the Lamp of God went out in the Temple; that is, before it was morning. So in the dark night of things under the Law, The Prophets were lights, and especially John was A burning light for that season, till that Christ manifest himself, and then it was day. And thus much of the coming & office of the fore-runner.

II. The coming of Christ the Messiah. We have,

• 1. His person. ver. 1.
• 2. His coming. ver. 1.
• 3. His power. ver. 2.
• 4. The effects of his coming. ver. 3, 4, 5, 6.

First, his Person. The Lord whom ye seek, The Messenger of the Covenant, whom ye delight in ] Christ the Messiah is set out unto them by these two names.

The Lord] 〈 in non-Latin alphabet 〉 Ille Dominus. The Lord by an excellence. 〈 in non-Latin alphabet 〉 . Dominator, as the Vulg. (Of this appellative Adon, see before cap. 1. ver. 14.) Some Hebrews whom Remigius also follows, understand by the Messenger, Elias; and by The Lord, the Dominator; Antichrist; but the following words declare the unsoundness of this interpretation, where he is called, the Angel of the Covenant. Theodorus Mopsvestenus infected with the heresy of the Ebionites who denied the Divinity of Christ, (as Arius after) understood by The Lord here, Ezra, or some such person, who should restore the Jewish worship. Which error was Damned by the Fathers of the Fifth general Council, and about the same time at Rome under Vigilius. Of late Eniedenus the Socinian (in explic. Loc. V. &. N. Test.) hath quarrelled such Texts, in which the title of Lord is given unto Christ, as John. 20.28. for the vindication of which and the like Texts, see that late industrious Divine, Gasp. Brockman. System. Tom. 1. art. 5. cap. 2. qu: 3. The Rabbins also pervert such places. See John. Alstedi paratitla Theo. in verbo Dominus.

Whom ye seek] They had a certain notion of the Messiah, and were in expectation of him. But the most part had hope and expectation of corporal deliverance only by him, as John Deodate notes.

The Angel or Messenger of the Covenant,] Christ is here set out by his sacerdotall office. He that was covenanted for, or promised: or, He that should administer the Covenant.

Whom ye delight in] They delighted in his day though a far off; according to that, John. 8.56. See the Elder Tarnovius, In Dub. ad 4. partem, c. 8. John. qu. 18. The Geneva, Whom ye desire. We have that phrase, Hagge, 2.8. He was 4000 years desired, and earnestly. See Gen. 49.18. Esa. 64.1.

Secondly, his coming. He shall suddenly come to his Temple, Behold he shall come, saith the Lord of hosts ]

Suddenly] It is the same word that is used, Psal. 64.7. and Esa. 30.13. The Geneva, speedily. Yet it was 500 years after Malachi before Christ was borne; a short time in respect of the long expectation of the Patriarchs. But after John, Christ came Suddenly, he was conceived speedily within a few months after John, and borne speedily after John's birth, and taught publicly speedily after John's preaching and baptising.

He shall come to his Temple.] Pagnin. had rendered it so, but Montanus in his correction, To his palace. 〈 in non-Latin alphabet 〉 signifies, a Palace or A Court, 1 King. 21.1. Naboth's vineyard was hard by the Palace of Ahab. (Hecal Ahab.) And though the word be used for the Temple, yet peculiarly for that part of the Temple which is called the palace or the Court, which was the greater part, the middle part between the Porch and the Oracle; answereable to which, 〈 in non-Latin alphabet 〉 A temple, in the restrained use of the word is now only taken, for the body of the Church. But the whole Temple is here called by that name, as Christians also have called the Churches or houses of God, Basilicae. See Steph. Duranti De Ritibus Eccl. lib. 1. cap. 1. s. 8, 9. To the material Temple, and in the literal sense, Christ was to come as to the solemn place of his apparance, as when the Lord came to or among the people of old, He came into and filled his house with his glory: so Christ came to his Temple, when he was presented there a child, Luc. 2. So the Church of Rome seems to understand this, by appointing in her Liturgy (which we had, Missal sec. usum Sarum; In offit: propriis, pag. 12.) these words for the day of the Purification: but especially he came thither when afterward he preached and wrought miracles there: for we cannot understand by the Temple, either the Wombe of the Virgin, as S. Cyril; or the flesh and incarnation of Christ, according to that, John. 2.19. as Theodoret and S. Ang. and to which the learned Heinsius (though he also give that other sense of the material Temple) seems to me to incline, exercit. Sacrae. cap. 2. in John. 2.19. Yet I shall easily agree with the reverend Author of the following commentary, wherein also I think he follows S. Jerome, That the end of Christ's coming is also at least intimated, that Christ comes to make up a spiritual Temple or Church of Christians. To which agrees the Margin of the Italian Bible, he shall come to the Temple at Jerusalem the figure of the Church.

Thirdly, his power verse. 2. [Verse 2] But who may abide the day of his coming? And who shall stand when he appeareth? For he is like a refiners fire, and like fullers sope. ] The power and Majesty of Christ is here discovered by variety of expression.

Who may abide the day of his coming?] Vulg. Who can think, that is, who can think of all the glory, graces, benefits of that day. The Lxx and the Chaldee. Who can sustain? That is, Who can endure the light of it. We being as Owls unto the Sun. Who will not be astonished and melt. Vatablus his note is, who will endure the tribulations of Christians that will follow upon his coming. Winkleman, who will be able to stand in the reformations that Christ will proceed upon. Our Comment. The wicked will not be able to abide Christ's preaching, but will be destroyed by it. 〈 in non-Latin alphabet 〉 in Piel, is, To comprehend, contain, sustain, bear. I suppose the word is to be taken here in that sense that it is, Pro. 18.14. The spirit of a man, 〈 in non-Latin alphabet 〉 , Will sustain his infirmity.

And who shall stand when he appeareth?] The Geneva, Who shall endure. Who is so hard and flinty or so made of iron, whom that sight will not break, who so rebellious that will not be wrought upon? so Sanchez in loc. But others take the place as comparing Christ's coming to the Sun in his rising, at whose magnificence and brightness all are dazzled and amazed. So the Lxx. Chaldee. Vulg. Vatabl. Pagnin. There are that understand this whole period of Christ's coming to judgment, and among others Gerard Vossius upon Ephraems Sermon, Desecundo adventu Domini. But most understand it of Christ's coming in the flesh: The several interpretations of which place, Dan. Chamier, Panstr. Tom. 3. lib. 26. cap. 4. hath plentifully collected, where he clears this place, especially the latter part of the verse, from the fingers of such as pervert it to establish Purgatory.

For he is like a Refiners fire] Geneva, A purging fire. The Lxx, The fire of a forge. Vulg. A forging fire. Deodates Italian, As the fire of him that founds metals. So we have the word where the same metaphor is followed, Esa. 48.10. 〈 in non-Latin alphabet 〉 I have refined thee, I have chosen thee in the furnace of affliction. And, Judge. 7.4. I will try them. A boiling or melting fire; so Pagnin; as it is Isaiah 1, 26. I will purge away thy dross, and take away thy tin. So also, Ierem. 9.7. See in Corn: a lap. five reasons why Christ is compared to fire.

And like fullers sope ] Lxx. as washers herb. Vulg. As fullers herb. and so the Tigurine from S. Hier. in Jer. 2.22. Though thou wash thee with nitre, and take thee much ( 〈 in non-Latin alphabet 〉 ) Sope: who saith there, that Borith is an herb growing in springing and moist places of Palestine, and of the same use with Nitre. That which we call Saponaria, in English Sopewe • d or Sopewoort. Deodates Italian in the text, renders it, The Hearb which scoureth cloth; In the margin, Cudwoort or Cottonweed, which the fullers use. Vatabl. Pagn. Tremell.