Commentary on Malachi

II. The second Contestation.

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

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

[Verse 11] I. 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 Persons. 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 Foeminine 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 paecem, 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 • ee, 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 cultus, (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, causa 28. qu. 1. cave, &c. and, non oportet, &c. But of this obiter.

Hath married ] 〈 in non-Latin alphabet 〉 . The Uulg. 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, Vatable Piscat: and many others, The holy or sanctified ordinance of Marriage made by the Lord. I assent to S. Jerome, as above.

[Verse 12] II. The sin thus discovered, is threatened, 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 foeminine, 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 Tigurine. 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, Aporters, 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 Tent) 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 out off him that doth these, until he be brought low out of the tents of Jacob. Taking 〈 in non-Latin alphabet 〉 Ad usque, 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.

[Verse 13] 1. 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, of 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 Lyranus: 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 our 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 alleadges 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 grief. 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 he regardeth 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 look at 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,

[Verse 14] I. 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.

[Verse 15] II. 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 institution 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 Obtestatus est ) that his mind and will was, that marriage should be 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 were 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. Job. 2.10. As 〈 in non-Latin alphabet 〉 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 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 our 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 〉 for 〈 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. 4.26. 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: Cone. 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. Pambrit. 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 lot 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, your 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 treacherously. ] 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 Irony. 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.

[Verse 17] First, 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,

[Verse. 1] Secondly the answer that is made unto their blasphemy. 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 evil men. 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 ה 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 fight. Zephan. 3.15. it is rendered, Cast out. He hath cast out thine enemy. Psalm 80.9. To make groome. 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 Eniedemus 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, 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. (He cal 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 offic: 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. Aug. 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 Ma • gin of the Italian Bible, he shall come to the Temple at Jerusalem the figure of the Church.

[Verse. 2] Thirdly, his power 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, De secundo 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 Sopeweed 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. render it, Sope. Arias leaves the Hebr. word untranslated, like fullers Borith. The word comes of 〈 in non-Latin alphabet 〉 to make pure, clean, or white. Thence 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Any thing that hath force to cleanse garments from spots or stains. Therefore the Chaldee. He is like that by which cloths are made white. But our last translation renders it Sope, here, and Ier. 2.22. Which what it is, besides the ordinary knowledge of it nowadays, appears by that of Pliny, lib. 28. c. 12.7. Prodest & sapo; Gallorum inventum ex sevo & cinere. Both the Arabicques read Sulphur, not (as I suppose) according to Cornelius a lapide, his conjecture, taking 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 which indeed signifies Sulphur in the Chaldee, but upon a much easier mistake in unpointed Hebrew, where the word is 〈 in non-Latin alphabet 〉 , and in the Arabian 〈 in non-Latin alphabet 〉 is Sulphur. But I submit this also as a conjecture.

3. The effects of Christ's coming, ver. 3, 4, 5, 6.

• 1. In respect of the godly ver. 3, 4.
• 2. In respect of the wicked. ver. 5, 6.

I. In respect of the godly, the effect of his coming is very salutary and comfortable. ver. 3, 4. where consider,

• 1. His work ver. 3.
• 2. The end of his work ver. 4.

[Verse. 3] First his work. ver. 3. And he shall sit as a refiner and purifyer of silver, and he shall purify the sons of Levi, and purge them as Gold and Silver ] Christ comes to cleanse and purify his people.

He shall sit] Geneva, He shall sit down to try. Some refer it, to express Christ as a Judge, who sits to inquire and discern right from false. But the phrase rather notes the accurate, serious and assiduous doing of a thing. Deodate gives both.

As a refiner] Vulg: As a melter in a Forge.

And purifier ] 〈 in non-Latin alphabet 〉 is most ordinarily used for, To be clean or pure from sin. And thence Tahor is Pure, innocent, or holy. But it is used also as here. God is compared to a refiner and purifier, as the Priests are in the next words to Silver and Gold.

And he shall purify the sons of Levi, and purge them,] Christ will make the Priests brighter. The French, He shall make neat, or clean, the sons of Levi. Vulg. Colabit, He shall strain them, as some liquor or liquid matter is transmitted or streined thorough a narrow vessel, seive, or cloth, so that the purer part may go through, and the dreggy may be left. The Lxx, He shall pour forth as metal which is melted. Pagn. He shall melt them. Montan. He shall boil them. The Chaldee: reads as we do, He shall purge them. Theodoret understood this of the conversion of many Levites to the Faith of Christ, as Ioses, Acts 4.36. and many Priests, Acts 6, 7. S. Hier. Remig. Rupert. Lyr. &c. understand it of a new order of Levites to be instituted for the service of the Gospel. And we know that the Ministers of the Gospel are prophesied of under that name, and of Priests, Isaiah 66.21. See the learned conference with Hart, chap. 8. divis. 4. pag. 470. But John. Deodate interprets it of all true Christians and refers to Apo. 1.6 Rom. 12.1. Him I assent to.

Secondly, the end of his work, in purging them. That they may offer unto the Lord an offering, ] The Geneva, that they may bring offerings. The word is Mincha here too, of which see before. He still speaks in the prophetical phrase. They shall be purged, that they may serve God, purely, and acceptably, or offer an offering.

• 1. Pure.
• 2. Acceptable.

I. A pure offering. That they may offer an offering in righteousness, ] that is, holily and purely performed, according as is required. See the phrase, Ps. 51.19.

[Verse. 4] II. An acceptable offering. ver. 4. Then shall the offerings of Judah and Jerusalem be pleasant to the Lord. ] And so the Vulg. Acceptable, so the Geneva. Chaldee. shall be entertained freely Vatabl. and Pagn. shall be sweet. So we have rendered it, Ierem. 6.20. Nor your sacrifices, 〈 in non-Latin alphabet 〉 , Sweet unto me. That the place is meant of the Service of the Church as it is Now, I doubt not; but that Judah is the Latin Church, and Jerusalem Rome, as Ribera would have it, I pass as a partial fancy of a Romish interpreter.

As in the days of old, and in the former (or ancient) times.] As acceptable as were the Sacrifices, which Abel, Noah, Melchizedek, Abraham, Moses, Aaron, &c. Offered.

2. The effects of his coming in respect of the wicked, exitiall and terrible. ver. 5.6. where we may consider,

• 1. The judgment. ver. 5.
• 2. The certainty of the judgment. ver. 6.

[Verse. 5] I. The judgment, ver. 5. where,

• 1. What it is.
• 2. Against whom.

First, what the judgment is, And I will come near to you in judgment, and I will be a swift witness against, &c. ] you said, where is the God of judgment? I will make it appear unto you, that I am he. The Tigurine, I will come and I will draw near. A phrase like that, Genes. 18.21. I will go down and see, that I may punish. A metaphor from the custom of Itinerarie Justices, or Judges that hold Assizes in their Circuits. I know this most interpreters, ancient and others, who understand the former of Christ's first Comming, do think this is meant of his Second; for which I cannot see reason, but rather think this to be the sense, Though the coming of the Messiah bring so much comfort along with it, and bring salvation to the World; yet against such as continue in their sins, and thereby increase the guilt of them the more, by how much, more grace is offered unto them; against such I will come to judgment, and will be a swift witness against them. And thus I make it to be the speech of God taken Substantialiter (who is in the end of the Verse again called, The Lord of hosts, as all along the prophecy) and not Personaliter, for Christ. Which interpretation notwithstanding I do submit, as I do all the rest.

And I will be a swift witness against, ] An hasty witness, so the Tigur. Vatablus, Ready. Tremel. most speedy. The Lxx as we, 〈 in non-Latin alphabet 〉 , A swift witness. The Trope here also is a Metaphor, and the affection of the Metaphor seems to be a Catachresis, witness being put for Judge. I will soon upon the evidence of your fact give judgment against you. Among men, the witness and the judge must be distinct. That of John. Bodin De republ. lib. 6. pag. 1185, is generally received; If the fact be only known to the judge, he may be a witness of it, but a judge he cannot be. And to the question, whether a judge be bound to give sentence Secundum allegata & probata? The Canons speak affirmatively. Gratian. Caus. 2. qu. 1. et 7. plerunque, &c. and so also (to omit others) it is determined by the learned Henr. Bocerus de Iurisdict. cap. 6. sect. 34. and by John. Weems. Exercit. vol. 2. lib. 2. cap. 17. And there is reason it should be so among men. But God, being infinitely present, an eye-witness of every fact; and infinitely wise, free from all possibility of error; and infinitely holy, out of all suspicion of being corrupted; may be, and is, both witness and judge. See for further light, Gene. 31.50. Iud. 11.10.1. Sam. 12.5, Job 16.19, Ierem. 29.23. John. 8.16, 17, 18. See also John. Buxtorf. in Comment. Masoret. cap. 14. in Litera ד. We have seen thus what the judgment is;

2. Against whom it is; against.

• 1. Sorcerers.
• 2. Adulterers.
• 3. False swearers.
• 4. Oppressors of hirelings.
• 5. Oppressors of Widdowes and fatherless.
• 6. Oppressors of strangers.
• 7. Such as fear not God.

First, Against the Sorcerers. ] The Lxx, 〈 in non-Latin alphabet 〉 . Sorcerers, or Poysoners. But of Pharmaci, and 〈 in non-Latin alphabet 〉 , see Rhodigin. Antiqu. Lect. lib. 6. cap 12. lib. 9. c. 23. The Hebr. is 〈 in non-Latin alphabet 〉 , and that is, He that exercises delusions and juggling sleights, so that a thing is made to appear otherwise unto ones eyes, then indeed it is. Exodus 7.11, 12. Upon which two verses, the Reader may satisfy himself in the second disputation, and the nine following, of Ben. Pererius in cap. 7. Exod. to whom, and to Delrio and Wierus, I refer him for curiosities of this argument. The word is here translated, A Sorcerer, but usually a Witch, as, Exodus 22.18.2. Chron. 33.6. Deut. 18.10. in which one text are reckoned up the several sorts of Divination that are forbidden, all which are fully explicated by M. Gataker. in his Tr. of Lots; and all which are to be understood here under this one head. Concerning which, and the several cases about them, besides the Popish Casuists, Cajetan. Peccat. Summ. in verbo, Divinatio. Silvester in eod. Tit. Tollet, instructio Sacerd. lib. 4. cap. 14, 15. Guil. Cantarell. Var. Quaest. lib 2. Num 474. Bizozerus, Sum. Cas. pt. 2. cap. 4. Memb. 5. 6. Fumi, Armil. Aurea, Verbo Divinatio. Reginald. praxis fori poenit. lib 17. cap. 16, 17. Martin. Bresser. de Consc. lib. 6. cap. 21. And ours, M Perkins, of Witchcraft; John. Alsted. Theol. Cas. cap. 13. sect. 11. Andr. Rivet. Praelect. in Exodus 20. pag. 30. Gasper Brockmond. System. Theol. Tom. 2. arti. 18. cap. 18. Cas. 11, 12, 13. ad 20. See also many things to the purpose of this place, in Gabr. Pennot. Propugnac. hum. libert lib. 10. John Wolfius in Addit. ad Pet. Mart. 2. in Reg. 21. pag. 404. and in Weems. Degen. sons, The Magician.

Secondly, and against the Adulterer ] The Lxx, translate it into the feminine, 〈 in non-Latin alphabet 〉 , Adulteresses. 'It is the Mascul. in the Hebr. Under this head also may be referred all the sins usually treated of by Divines and Casuists under the 7 ^th Commandment. A sin sentenced and severely punished by the Laws of Nations, even the very heathen; for the Athenians, Lacedemonians, Romans, See Plutarch, in Parall. passim. For other Nations, Alex. ab. Alex. Genial. Dier. lib. 4. cap. 1. and Rhodigin. lect. Antiqu. lib. 21. c. 45.47. For the old French, it is a notable story which is related by John. Tritenhemius de Orig. Francorum, pag. 304 (in the first Tome of the Opus Historicum at Basil, collected by Simon Schardius as is thought and conjectured by the Printer) of Basan the King and high priest of the Sicambri, who were ancestors to the French, that as his Laws were severe against adultery and other like crimes, so he also was so strict in the execution of them, that he caused a sword and an halter to be carried before him whithersoever he went, and finding an accusation to be true against his own son Sedanus, that he had committed adultery, he judged him to death, and when his Nobles entreated him to reverse his sentence, he said; Strive not against justice, you may sooner restrain the wind from blowing in the air, then turn Basanus mind aside from the law. And turning to his son, he said; I kill thee not my son, but the law which thou hast broken. And therewithal in zeal to justice, he slew him with his own hand. This was about 280 years before Christ. But especially for our own ancestors, the old Saxons, it is an observable testimony which Corn. Tacitus, Descr. Germ. gives of their severity against this sin, upon which place, Andr. Althamer. and Jodocus Vuillichius in their commentaries upon Tacitus, do take occasion (and justly too in my opinion) to condemn the Remissenes of this age in punishing more sharply, what those times of ignorance did abhor. But I would rather in this point commend unto the Reader, that zealous and effectual Epistle of our country man, Boniface Arch Bishop of Mainz unto Aethelbald King of the Mercians here in England. where he relates that severity of the Saxons, and urgeth much against this sin. The Epistle is in the Magdenburg. Centur. Cent. 8. cap. 9. and from them in M ^r . Fox Martyrol. And it seems there was much need of sharp writing at that time, when the people generally by the Kings example were given unto this sin, and like fed Horses neighing after their neighbors wives, as appears by another Epistle from the said Boniface, to Heresfrid, a godly Priest, who as it seems was sometimes called to preach in the Court of Aethelbald, and might work upon him.

Thirdly, And against false Swearers] Lxx, that swear by my Name upon a lie. Pagn • n that swear lyingly. Vulg. perjurers. What the sin is, and how great; see the Casuists, and others on the third Commandment. And how God hath punished it, if there were no other example, the lamentable issue of the battle at Varna, where Uladislaus the King of Hungary, and Julian the Cardinal were miserably defeated by the Turk, will be a sufficient monument to all succeeding times. We have also two pregnant instances in Eadmerus his Historia Novorum (published by the learned Selden, ) lib. 1. pag. 5, 6, & lib. 5. page. 124, 125. But the sin here, is not only Perjury, when an oath taken is not kept; but the very taking of a false oath. So Piscator according to the Hebr. That swear unto a false thing. It may be rendered ad verbially, That swear falsely: and to that sense our translation. A sin it is of an high nature, for first there is a lie, and then an oth made upon a lie.

Fourthly, And against those that oppress (or, defraud) the hireling in his wages. ] The Geneva. That wrongfully keep back the heirelings wages. The Uulg. Who make cavils to detain wages. The Chaldee. and Lxx, Who take away wages by violence: and so Pagn. The word, 〈 in non-Latin alphabet 〉 , will bear, all these, It is, to defraud by calumny ( 〈 in non-Latin alphabet 〉 ) or by guile, or by force. This was Laban's sin. Jacob complains of him, that he dealt hardly with him, and deceived him, and changed his wages ten times. Genes. 31.7.41. He changed his wages ten times, that is, often, as the phrase is taken Numb. 14.22. Job. 19.3. Or it may be he did indeed ten times in Jacob's six years service change his wages which by agreement was to arise from the Lambes that were yeaned, which in Mesopotamia (which was the Country where Jacob kept Laban's flock) yeaned twice a year; but Laban partly thorough covetousness, and partly through envy at Jacob's thriving, might haply every half year be altering the agreement; which was S. Augustine's conjecture, and is followed by Junius and Pareus, though they followed not his mistake occasioned by the Septuagint in reading the place, Thou hast deceived me of my wages in ten lambs. Of which see Sixt. Amama in his Antibarb. Biblic. pag. 427, 428, who censures both the reading and the interpretation. But to me what ever becomes of the Reading, yet it seems the interpretation may stand good. This sin cries in the ears of God, I am. 5.4. and hath a woe against it, Ierem. 22.13. and was specially provided against in the law under Moses. Deut. 24.14, 15. The wages of the laborer must be paid as soon as he hath done his work, because he setteth his heart upon, or lifteth his soul unto it, that is, he hath no other liveliehood, nothing else whereby to maintain his life, or to trust unto.

Fifthly, And against those that oppress the widow & the fatherless ] So I read it with this supply, though the verb be not again repeated, but is to be repeated from the former member to make the sense clear. The Lxx, Against them who oppress widows by their power, and strike or beat the fatherless.

The Widow ] 〈 in non-Latin alphabet 〉 . The solitary, or silent, or forsaken, as Ierem. 51.5. Israel hath not been (Hebr. widdowed) forsaken, and Esa. 13.22. Desolate houses, are called in Heb. Widows. See the metaphor, Lament. 1.1. which is like unto that of Virgil, Aeneid. 8.

See Genes. 38.11.14.2. Sam. 20.3. Isaiah. 47.8. or, the Widow in the Hebr. is called Silent, because her husband being dead, she cannot so well speak in her own cause, or for her own defense. Therefore God's care of Widows was always great, Exod. 22.22. Deut. 10.18. and, 24, 17. Psal. 49.9. and, 68.5. Jerome. 49.11. And in the Christian Church the Apostles took care of them, and specially for their sakes ordained Deacons who might see that they should not be neglected, Acts. 6.1. A place pertinently observed and used by the Widow of John Knobbarus the Printer, in her Epistle Dedicatory to the Bishop of Antwerp, before the late Jesuit Bresserus his book De Concscientia. This care was continued by S. Paul 1. Tim. 5.3. and after by many Bishops . Yet at the last the Pontifician law grew straight and hard towards them, wherein as Greg. Tholosan. hath it, Syntag. Iuris. lib. 9. cap. 26. s. 14. It was provided that the money bequeathed for pious uses to the endowing and marrying of poor Women, might in no case be bestowed upon Widows marrying again, though they were poor.

The fatherless ] 〈 in non-Latin alphabet 〉 is an Orphan, a Pupil, destitute of father or help. See it clearly, Lament. 5.3. We are (Iethomim) Orphans and without father. The Lxx, here, and constantly, translate it 〈 in non-Latin alphabet 〉 , but in one place, namely, Psal. 82.3. they render it, 〈 in non-Latin alphabet 〉 , poor. The fatherless and the widow's are frequently joined together in the same Texts, and so they are in God's care. The ancient Church was tender of them, thence it was that Brephotrophi (as they were called) were appointed for the charge of exposed infants, whose fathers were not known; and Orphanotrophi to see to the bringing up of other infants. A practice worthily followed and imitated by the rare zeal and charity of our blessed King Edward the Sixth, who upon occasion of the Bishop of London's Sermon, besides Bridewell and S. Thomas Hospital disposed to other charitable uses, was the glorious founder of Christ's Hospital for the relief of fatherless children. It were easy to outvie the popish and to parallel the ancient times, with examples of charity in this kind since the Reformation. Among others that Honorable & reverend Prelate, D. Andrew's Lord Bishop of Winchester, shines not more in his learned writings (which yet make him famous in the gates) then in his Legacies to the poor, among which this was not the least commendable that he gave 501 per Annum to the binding of poor Orphans to be apprentices. A man deserving all the honor and right which those honorable and learned personages have done him, who have gratified the English Church with the History of his life. But I must take myself off from this argument, remembering that these Excursions will haply be judged by some to be too frequent and not proper for these short notes. I confess it, yet who would not be large (upon the least occasion given) in the just commendations of those rare examples, especially when so many on the contrary do build up their estates and houses upon the ruins and distresses of Orphans and Pupills committed to their trust; The sin that is here threatened in the text, and questionless a great sin, and provided against fully in the ancient law; so that in the Institutions of Justinian we have fourteen titles, 〈 in non-Latin alphabet 〉 , lib. 1. Tit. 13, &c. And Greg. Tholosan. hath found enough to collect to make two books in his Syntagma, lib. 12. and, 13. with whom I leave the Reader.

Sixthly, And against those that turn aside the stranger ] that is, from his right, as our last translation supplies it even in the text. The Geneva and Vulg. Against those that oppress the stranger. The Lxx. and the Chaldee, That pervert the judgment of the stranger. See how it is expressed, Exod. 23.6. Thou shalt wrest the judgment.

The stranger ] 〈 in non-Latin alphabet 〉 Is he that dwells where he was not borne; or one that hath dwelt but a while where he doth, and so through want of friends and of acquaintance with the Law, is more easy to be wronged; for whose defense therefore God provided by many Laws. See Exod. 22.21. and, 23.9. Deut. 10.18.19. Levite. 19.33.34. Ierem 22.3. Ezek. 16.18. Zach. 7.10.

Seventhly, And against those that fear not me, saith the Lord ] The particulars before mentioned are summed up in this, which is the fountain also and head of other sins, and that against which the Lord will come near in judgment. As, Primus in orbe deos fecit Timor, and where the fear of God is, it will command the heart and restrain from sin; so the little or no fear of God, argues that men cherish little or no belief of God; when (according to the ingenious conceit of Nic. Caussin the Jesuit, in his Table or picture of worldly policy ( Holy Court, pt. 2. The Statesman. sect. 2.) In a Chamber hideously black, the study of Lucifer, the brave spirits of the time, under the regency of Herod and Tiberius, do study to find out the way, How to believe in God no longer. The truth is, while most men, instead of contending for the faith, have but wrangled about the differences of Religious, they are grown Irreligious, and into a disposition unto Atheism; which how it may be discovered & cured, will be worthy the labor of all such who are set over men for the cure of their souls. Thus we have seen the judgment threatened, and against whom.

[Verse. 6] II. The certainty of the judgment. verse 6. For I am the Lord, I change not, therefore ye sons of Jacob are not consumed. ] Or, as the Vulg. and Montan. and the Geneva read it, I change not, And ye sons of Jacob are not consumed. It is the reason of what was before said and threatened; you say I regard not to punish or reward: but though I defer a while, yet I will come near to judgment, for I constantly love good, and hate evil, I change not. So, Cyril, Theodor. Remig. Rupert. Hugo, Lyr. Vatabl: &c. For the latter clause of this 6 ^th verse, I shall with submission take leave to depart from our learned translators, and read not as they, Therefore], but as Montanus and as it is in the Hebrew, And,] I change not, And ye sons of Jacob are not consumed. And, that is, And yet. Though I threatened you, and change not, yet my patience is such, that ye are spared, and not yet consumed. But I leave this place to such as can better search the Prophets mind, for here I confess I do take off my own unskillful pen without clear satisfaction in myself, about the coherence of this verse, especially this latter clause, with the verses precedent. The Reader may find it somewhat otherwise expressed in Tarnovius. And thus much of the 5 ^th . Contestation.

VI. The sixth Contestation.

[Verse. 7] Sixthly, he contests with them for their impenitence. verse. 7. That they had sinned, and continued in sin, and yet would not be convinced.

1. That they had continued in sinning against God's laws. Even from the days of your fathers, ye have gone away from mine ordinances, and have not kept them, ] He exprobrates their old and inveterate trade of sinning.

From mine Ordinances] Vulg. A legitimis meis, that is (as they tell us who being bound to receive the vulgar Latin as Authentic, do study to make the best sense of it) a legibus meis. You are gone from my laws. The Tigur. My Statutes. Pagn. My institutes. The things which I have described, drawn out, constituted, of 〈 in non-Latin alphabet 〉 .

2. That they would not yet be convinced; which is urged;

I. By a declaration of God's Grace in exhorting them and encouraging them to Repentance.

1. Exhorting them. Return unto me saith the Lord, ] that is, by Repentance. 〈 in non-Latin alphabet 〉 among many other uses that it is put unto signifies to repent, as Deut. 30.2. 1 Kings 8.33.35. Lam. 3.40. Hos. 7.16. and in many Texts. God though he might consume them, offers them mercy, and shows them a means to prevent his wrath.

II. Encouraging them. And I will return unto you, saith the Lord ] that is, I will show you favor. This is another use and signification of the word 〈 in non-Latin alphabet 〉 when it is applied unto God. So Zach. 1.3.

2. By their stiffness and difficulty to be convinced. But ye say, wherein shall we return? ] As if they were righteous, and needed no repentance. This is the nature of man, to make contradiction to God's grace, and resistance to the motions of God's Spirit, either convincing the world of sin or persuading to obedience. And this people did always so, as Saint Stephen testifies of them, Act. 7.51. and the Apostle, Rom. 10.21. To Israel he saith, all day long I have stretched forth my hands, 〈 in non-Latin alphabet 〉 , unto the disobedient (or unperswadeable) and a gainsaying people. So the translation of the Septuagint, whom Saint Paul followed, did with several words express that which in the Hebrew text, Esa. 65.2. is delivered in one, A rebellious people. But thus much of the sixth Contestation.

VII. The seventh Contestation.

Seventhly, he contests with them for their Sacrilege, verse. 8, 9, 10, 11, 12. both,