Commentary on Malachi, Commentary · Chapter 2 · Verse 10
VERS. X.
Have we not all one father? hath not one God made us? why doe we tranſgreſſe every one againſt his brother, and breake the covenant of our fathers?
HAve we not all one father?] The ſecond part of the Chapter beginneth here and continueth to the end, containing the reproofe of divers particular vices in the people of Iſrael in generall, both Prieſt and people, in this tenth verſe he reproveth their injurious and unequall dealing in the generall.
Have we not all one father?] Some underſtand theſe words with the next verſe, as if it were a reaſon ſpoken in the defence of their taking of Idolatrous wives, by them who had done it; their reaſon is thus: That ſeeing that they had all one father, which was Adam, and all one Creator, which was God: there was no reaſon why they ſhould not marry with them. But others doe underſtand them as two main reaſons againſt their marrying them, urged by the Prophet from God himſelfe: and ſo the expounding of the words will rather confirme, and the greater conſent of the learned old and new, goe that way. Hierom ſaith that the people being returned out of captivity, the Princes and Prieſts, and people put away their wives of the Iſraelites kindred, which by reaſon of their poverty, and injury of the long way, and weakeneſſe of their ſexe, impatiently bearing the labour, were waſted, and became both infirme and deformed in body; whereupon they matched with ſtrangers, who were freſh in yeares, beautifull and comely, the daughters of rich and mighty men; as we may ſee in the ninth of Ezra, that is with the Canaanites, Hethites, Phereſites, Jebuſites, Ammonites, &c. Therefore they thinke the Prophet here reproves them; firſt for their marriages, and after for their divorces, Verſe 16.
There are two ſpeciall and chiefe cauſes of love and good will amongſt men; the one is kindred, affinity, or conſanguinity; the other is one and the ſame ſociety of religion. Firſt, nature compells men to affect and love earneſtly thoſe who are borne in the ſame family, deſcended from the ſame parents and ſtocke; which bond cannot be violated or broken off without great wickedneſſe. Secondly, men reaſonable and wiſe, do thinke thoſe ſpecially to be affected by them, who are companions with them in the ſame religion and worſhip. And though this is the moſt worthy and ſure, yet the other goes before, and firſt carries ſway with men; becauſe it is by nature bred with them, and continued from their infancie. And theſe two they are here preſſed withall, as thoſe which condemnes their fact, dealing thus to put away the daughters of Iſrael, the worſhippers of the true God, and to take unto them the daughters of the heathen, worſhippers of the falſe Gods. For the firſt of theſe reaſons, it is here ſaid, Have we not all one Father? That is, are we not all men and women deſcended from Abraham by one Iſaac, from Iſaac by one Iacob? Why then ſhould we thus doe? diſmiſſe thoſe, or paſſe them over, and joyne our ſelves to the kindred of the heathen and ſtrangers? And for the ſecond he ſaith, Hath not one God made us? Do we not all acknowledge one God the Creator, and worſhip and ſerve him with dutie? Do you diſmiſſe thoſe wives, who acknowledge the ſame Creator with you, and worſhip him, and take unto you thoſe who worſhip Idols for him, and put their truſt in them? To create, or the Creator, is not here taken in that common ſenſe, as when we ſpeake of Gods creation of the world: for then could this be no reaſon againſt, but rather for them, as ſome would make it a reaſon in that ſort which the Prophet laboureth to confute. But this being againſt them, muſt not be taken in that ſenſe, but in another ſenſe, as there is a ſpeciall uſe of it in the Scripture, when it ſpeaketh and dealeth of ſome new & ſecret diſpoſition of things, as Jer. 31.22. And ſo it is uſed, Iſaiah 65.18. of ſuch a ſpeciall creation is it here meant, where love and dutie is ſpecially due unto thoſe, who are of the ſame religion with us, who follow the lawes and ſtatutes of the ſame Creator and Author.
Why do we tranſgreſſe every one againſt his brother?] It is taken by ſome to be the reproofe of their vice, though cloſely, or not ſo openly, as verſ. 11. it is ſet downe: i. ſeeing we are of one kindred, deſcended from one father, why do we thus tranſgreſſe one againſt another, either putting away, or refuſing our owne kindred in reſpect of ſtrangers and aliens? Brother, here ſome interpret either the ſiſter or daughter of our brother; or rather accorrding to the uſe of the Scripture and Hebrew, which by brother underſtand the female as well as the Male. And the application according to the occaſion either both, or but the one: Both, as Jam. 1.2. and the one, as here upon this occaſion, muſt needs be the female.
And breake the covenant of our Fathers.] Some think that this is applied unto the ſecond reaſon; becauſe the covenant of the Fathers was, That they all, and their whole poſterity, ſhould acknowledge and worſhip one God onelyonly: and one people ſhould be conſecrated to one and the ſame God. Others thinke, by covenant is meant the Law of God, a thing uſuall in the Scriptures, and that Law which God gave unto our Fathers, that they ſhould not take the daughters of a ſtrange God to wife, or of another nation.
Others thinke the reaſon ſtands thus, making a third reaſon of it; becauſe God, when he made covenant with the Iſraelites, did it not with thoſe more then with theſe, with one more then with another, but with all alike: ſo that they who deſpiſe others, violate the common covenant, as if it were onelyonly a covenant made with them.
The concluſion of all is thus framed: If you be all one in body and ſoule, and by Law, why do you contemne one another?
Generally, in that he uſed reaſon, and not the bare authoritie of God, which had been that hee well might, wee obſerve this:
Doctrine 1 Men who perſwade others to good, or diſſwade them from evill, muſt uſe all thoſe reaſons that may any way cauſe it to take hold, and put an edge to it.
Have we not all one Father?] But in this verſe, as I ſaid, I take not to be reproved any particular ſinne, but generally their injuring, and dealing unequally and unjuſtly one with another. And this the firſt reaſon by which it is reproved, condemning this, becauſe it was againſt nature, they being all of one parent, all one fleſh.
Doctrine 2 Nature it ſelfe, and humanity, though men have no other bonds to linke them together, ought to keepe men from hurting and injuring, or tranſgreſſing one againſt another; and to binde them to be helpfull and profitable, and doe good one to another. So reaſoneth the Prophet heere. And to this I apply that which is Levit. 18. When it is given ſo often a reaſon to diſſwade from injuring, as verſ. 7. for ſhe is thy mother, for it is thy fathers ſhame; 10. thy ſhame, 12. ſhe is thy fathers kinſewoman, 13. mothers kinſwoman. To this may that be uſed, Acts 7.26. Hereto that, Gen. 50.16.17. and Iſai. 58.7.
Reaſon 1 Becauſe unreaſonable creatures, as beaſts and birds, fiſhes and fowles, love their owne kinde, and by nature are taught not to hurt and injure them, but to do them good. Hence is deemed the reaſon why thoſe beaſts that feed on fleſh, will not eate the fleſh of their owne kinde; taught, as it were, by nature, leſt they ſhould eate and devoure their owne brood, or breeders: how much more then unreaſonable men?
Reaſon 2 Becauſe it is the rule and voice of Nature: Quod tibi non vis, alteri ne feceris.
Ʋſe 1 To condemne men, not onelyonly as irreligious, and voyd of pietie and godlineſſe; but as beaſtly and unnaturall men, and voyd of humanity, who injure and wrong, tranſgreſſe againſt others, and oppreſſe them. I meane not ſuch as may ſometimes doe it, carried by paſſion or affection, in ignorance and want of information: but I ſpeak of ſuch as live in it, and to ſatisfie their owne luſt and deſires, care not whom they wrong & injure; they will deſpiſe, defraud, deceive and oppreſſe any, in buying and ſelling, in letting or fetting, by manifeſt uſury and other oppreſſion. All is fiſh that comes to net with them: of ſuch I ſpeake, and how rich ſoever they may grow or be, whatſoever otherwiſe, yet are they unnaturall men, and void of humanity. And may reprove them as the Apoſtle the Corinthians, 1 Cor. 11.14. So, doth not nature teach, that if any man injure others, it is a ſinne unto him? it is againſt the very light of nature. And though there were no word of God, neither Law nor Prophets, nothing that might reprove them in the mouth of the Miniſter, which they now ſpurne againſt, and could be content there were none, that they might ſinne without controulment, yet ſhould they not without condemnation: for even that, Rom. 2.12. will here have place, and ſhall condemne them by the very light of nature, and now double condemne them; becauſe the light of the Word hath ſhined in a darke place, and they have loved darkneſſe more then light.
Vſe 2 To teach every man, that if there were nothing elſe to binde him to do good to others, or avoyd the hurting of others; yet nature ought, and he ought to be thus a law to himſelfe, though he had no written Word from God. Whether he be a husband, or parent, or maſter, or è contra, or a private man, nature and humanity ought to keep him from the one, and hold him to the other.*Omnia animalia naturalibus munimentis providentia coeleſtis armavit. Homo accepit pro iſtis miſerationis affectum qui plane vocatur humanitas, qua noſmet invic…m tueremur. Lactant. de falſa ſapientia, lib. 3. cap. 20. The heavenly providence hath armed all beaſts with naturall defences; but man inſtead of them hath the affection of pitty, which is called humanity, by which we are defended. This very thing ought then to bind men.
It is hard from many men when they reprove others for tranſgreſſing and injuring others: It is not for your profeſſion, it doth not become a man of that zeale and profeſſion as you doe. If they ſpeake it that they are more bound, it is true; but if to excuſe themſelves, or others, as if it were little or no ſinne in them, then it is their corruption, and is falſe: For wherein doth their profeſſion binde them, which nature it ſelfe and humanitie bindes them not to do, or from doing? Undoubtedly in nothing, though it binde more: he is as well bound, that is bound in a ſingle bond, as he who is tied in a double; both are bound, though not alike. Set then religion aſide, which followes in the next place, and even nature it ſelfe binds every man to theſe duties, and from the contrary. And whilſt nature laſteth, and is undiſſolved, the bond is never cancelled. Therefore muſt every one remember it to doe good, and not hurt, even all the dayes of his life, to thoſe to whom nature hath bound him. Contrary to that ſome performe for a while, but as if nature died, they living, do not continue it: as for inſtance, betwixt man and wife, many at firſt doe, but continue not; betwixt parents and children.
Hath not one God made us?] The ſecond reaſon by which he reproveth their injuring and tranſgreſſing againſt others; becauſe they were all of one Church, profeſſed one religion, and ſerved one God.
Doctrine. Religion, when men profeſſe one and the ſame religion, are ſervants of one and the ſame God, it ought to keep men from tranſgreſſing againſt, or injuring one another: which as this proves, ſo that, Gen. 50.17. Thus ſhall yee ſay unto Ioſeph, Forgive now, I pray thee, the treſpaſſe of thy brethren, and their ſinne: for they rewarded thee evill. And now, we pray thee forgive the treſpaſſe of the ſervants of thy fathers God. And Ioſeph wept when they ſpake unto him. Manifeſt further; becauſe the foundation of religion, which is the word of God, commands love to neighbours, and ſo under that title, other men, Levit. 19.18. Rom. 13. Tit. 2.11.12. Jam. 1.27. even ſo farre that it comes to enemies, Prov. 25.21. Exod. 25.4. Matth. 5.43.44.
Reaſon. Becauſe, as it is natures voyce: ſo ſomewhat differing, but all to one purpoſe: it is Chriſts voyce, the authour of religion, Quod tibi vis, alteri feceris, Matth. 7.12.
Vſe. This will ſerve to condemne men as irreligious and prophane, and void of all piety and godlineſſe, and yet profeſſe religion, who make no conſcience of hurting their brother, or tranſgreſſing againſt them, who worſhip the ſame God with them. There are ſome who make no conſcience of tranſgreſſing againſt their brethren, by falſe ſlanders, railing ſpeeches, and perſecuting their brethren, as Iſmael did Iſaac, by mockings and reproaches, yea ſometimes more then the ſervants of a ſtrange God will do; that as an ancient Writer ſaid, As Moab and Ammon came from the ſeed of Abraham, and yet hated the ſeed and kindred of Abraham: So, he of heretickes, I of Chriſtians, they ſay they profeſſe Chriſt, and yet none ſo much as they, hate the generation of Chriſt his ſeed. May we not ſay of them, as Revel. 2.9. They ſay, they are Iewes and are not, but are the Synagogue of Satan. Again, as 1 Cor. 11.18. When yee come together in the Church, I hear that there are diſſentions among you, and I beleeve it to be true in ſome part: ſo I heare, that there are ſome who make the profeſſion of religion but a cloake, the better to tranſgreſſe againſt their brethren, and under that colour to deceive or injure them; and I beleeve it to be true in ſome part, that ſome doe it that they might better over reach or deceive, and plainly injure others. So did Simeon and Levi, the two ſonnes of Iacob, to be revenged on the Shechemites, but they had Iacobs curſe, and Gods with it: ſo ſhall theſe have ſo croſſing of God, that that which he would have as a main reaſon to tye them together, and keep them from tranſgreſſing one againſt another, they make but a maske for their iniquity. Verily offences muſt come, but woe to that man by whom they come, it were better hee had never been borne. And when Chriſt ſhall come to judgement, howſoever he may carry it out in the mean time, this will not then ſerve, Luke 13.26. and Matth. 7.22. For they ſhall have the anſwer in both places: and if they be excluded for not helping, Matth. 25. how ſhall they be for tranſgreſſing againſt them, and hurting them?
Now that the ſpirit of God by the Prophet hath joyned theſe two, and added religion to nature, as that which ſtrengtheneth, yea makes men performe duties when the other cannot, or is corrupt. From thence I obſerve this inſtruction:
Doctrine. The onelyonly meanes to keep men in their duties one to another, is the feare of God, and true religion; no bond of nature is ſtrong enough, if that be wanting, or if it be corrupted and unſound, as it was in this people; but if ſound and true, nothing to that.
Why do we tranſgreſſe every one againſt his brother?] The word ſignifies to deale diſloyally, traiterouſly, and unfaithfully. And ſo he accuſeth them of perfidious and unfaithfull dealing one with another, that they did not keep their promiſe, word and covenant one with another.
Doctrine. Perfidie and unfaithfulneſſe in word and promiſe, when men promiſe the doing of ſomewhat to come, and doe not take care to performe it, is a foule vice, and groſſe impietie. So this ſheweth: And it is condemned as one of the ſinnes of the Heathen, who were given over to a reprobate minde, Rom. 1.30. And made one of the ſinnes of the laſt and perilous times, 2 Tim. 3.3. They ſhall be truce breakers. Saint Paul maketh his apologie, that he was not guilty of this, 2. Cor. 1.18. Iames commandeth the contrary, Jam. 5.12. For this cauſe was Sauls poſterity puniſhed, becauſe he had broken the covenant made with the Gibeonites, 2. Sam. 21.6. And Zedekias, becauſe he had broken his oath & covenant he made with Nebuchadnezzar, 2 Chro. 36.13. In regard whereof Ezekiel ſaith, Ezek. 17.15. but he rebelled againſt him, and ſent his Embaſſadors into Egypt, that they might give him horſes and much people. Shall he proſper? ſhall he eſcape that doth ſuch things? or ſhall hee breake the covenant of God and bee delivered?
Reaſon 1 Becauſe it excludes men from Gods Kingdome, which appeares thus, becauſe that is a note of him that muſt enter in which promiſeth, whether ſimply, or with oath, Pſa. 15.4. and performes when he hath done: now è contra, this excludes, and nothing but ſinne will do that.
Reaſon 2 Becauſe fidelity and faithfulneſſe is not commended for a ſmall matter or vertue; but one of the weightieſt things of the Law, Matt. …3.23. then è contra, this muſt needs be a great vice.
Reaſon 3 Becauſe it is an enemy to all humane ſociety and fellowſhip, which God hath ordained for mans exceeding comfort, faithfulneſſe and truth is the bond of it, and the very ſinewes of it, when men are faithfull in word and promiſe; this is that which diſſolves and disjoynts it: for what comfort and ſociety can a man have of him that is of and on, in and out, and no where certaine, no more comfort then a man can have of his hand or arme, which he cannot ſtirre or put forth, but it is ſtill, and will bee out of joynt.
Ʋſe 1 To convince the age as guilty of great iniquity, ſeeing they are ſo guilty of perfidie and unfaithfulneſſe, many a husband to the wife, the particular here ſpoken of and è contra, putting one another way, or taking others with them, when they promiſed the contrary, but of that after. Many forſaking one another in extreamity and ſickeneſſe, when they promiſed, and that without exception of any ſickeneſſe, ſtill to cleave to them: In many as it is infidelity to God, ſo is it perfidie to their husbands, and ſo è contra. Many maſters unfaithfull to their ſervants, not teaching, not bringing them up as they promiſed, not providing for them things neceſſary in health and ſickeneſſe. Many ſervants unfaithfull to their Maſter, like Iudas, like Sion, more then Gebez…i that … but the gaine his maſter refuſed, they that which is proper to the maſter. Many men one with another deale unfaithfully, promiſing things they either cannot, or never meane to performe, or know cannot be ſo; many a ſeller promiſeth his ware ſhall prove thus and thus, when he knowes the contrary. Many a buyer to pay at ſuch and ſuch a day, when he never intends it, and knowes before hand he ſhall not be able. Many promiſing onelyonly to bee free from the importunity of ſome, or trouble of others, onelyonly is a matter of complement without any conſcience of it, when it is once paſſed them; they are guilty of perfidie and unfaithfulneſſe, and beſides are drawne to many wicked and raſh oathes, for deceiving they are not beleeved, which makes them adde to confirme their credit, heady and ruſh oathes.
Ʋſe 2 To perſwade every one to avoide this, and to labour to deale faithfully one with another, and to be faithfull and true in promiſes; husband to wife, &c. Seeing it is cōmended unto us: 1. from the example of the Lord himſelfe, whoſe fidelity in keeping of his promiſe is to be imitated of us, if we would be repured his children. 2. From the teſtimony, of the holy Ghoſt, where it is made one of the notes of Gods children, Pſal. 15.4.3. The promiſe of a great bleſſing. Pro. 28.20. And cōmanded to us not amongſt matters of ſmall importance but amongſt the weightier points of the law. Math. 23.23. Not when it is in great matters, but in leſſe; for as all diſobedience is more diſpleaſing when the thing commanded is ſmall, becauſe the obedience was ſo eaſie, Auguſt. So unfaithfulneſſe in the ſmalleſt things is the moſt diſpleaſing to God when fidelity was ſo eaſie; therefore muſt we be carefull to performe in all things that we promiſe, and therefore be carefull how we promiſe, that it be of things in our owne power, or probability like to be in our power. In many things whether we will promiſe or no it is in our power; as Acts 5.4. but when it is made we are bound to the performance of it; yea, though it cannot be performed without great loſſe and hindrance.
And breake the covenant of our fathers.] That is, offend againſt that law which God gave unto our fathers, it being uſuall in Scripture to call the law by his name and covenant, Pſal. 119. And this is the royall law according to that, James 2.8.
Why doe we tranſgreſſe, &c. And break the covenant of, &c.] It is therefore accounted a ſinne becauſe it breakes the covenant, the law which God hath given unto his people.
Doctrine. Every thing is good, or evill, righteouſnes or ſin, lawfull to be done, or unlawfull, not as it is profitable or hurtfull, not as it may benefit men, or may by Gods providence be turned to his glory, and make for it; but as it is agreeable or repugnant to the law and word of God. Thus he reproveth theſe becauſe they had gone againſt the law: This is manifeſt by that, 1. John 3.4. Whoſoever committeth ſinne tranſgreſſeth alſo the law: for ſinne is the tranſgreſsion of the law. And by that, Rom. 7.7.
Reaſon 1 Becauſe the Law and Word of God is the perfect rule of all actions, and ſo ordained of God, now in an art whatſoever is according to the rule, is good, but what is different muſt needes be corrupt: ſo in this. Againe the law is Gods will, now every thing is as he willeth, or nilleth it, good or evil; for they are not ſuch, and then he willeth, or nilleth them; but his willing or nilling them maketh them ſuch.
Reaſon 2 Becauſe whatſoever is juſt is good, what unjuſt, is evill, but whatſoever is agreeable to the law of juſtice, is juſt and è contra.
Reaſon 3 Becauſe whatſoever is agreeable to charity, which is the ſum of the law, is good; whatſoever repugnant, evill.
Ʋſe 1 This will confute apoint of Popery whereby they allow things to be done, though contrary to the law, ſo they be done with a good intent, or with a good zeal for a good end; for ſo it is in the gloſſe upon Gratians decrees, Malum factum excuſatur per bonam intentionem. And againe, Excuſatur malum ſi ſit bone zelo propter bonum. And upon this ground they allow murdering of Princes, maſſacring of people, treaſon in ſubjects, treachery in ſervants, diſobedience in children, that they may diſhonour their parents, deny them, and forſake them, ſo it be bono zelo propter bonum. And be lawfull to doe any thing. And this muſt make it good, contrary to the apparent word of God here, and that Rom. 3.8. ſo contrary is the ſpirit of Antichriſt to Chriſts ſpirit.
Vſe 2 To convince amongſt our ſelves men who allow and maintaine many ſins, becauſe they are profitable to others, & not hurtfull to them; and therefore they think they may be done though they be contrary to the law. One or two inſtances. Many hold an officious lye lawfull, becauſe it may ſtand with charity, when it is profitable for their neighbour. But if againſt the law and word of God which forbiddeth lyes, how ſhould it not be ſinne and unlawfull to be done? beſides they muſt underſtand that charity, which is the ſumme of the law, hath reference towards God, towards our neighbour, & towards our ſelves. And ſo is this againſt charity, though helpfull to thy neighbour, in whoſe favour it is told. Firſt, becauſe it is repugnant to verity, and therefore to charity: for God, who is Truth, hath forbidden all untruth, as that which is oppoſite to him, and ſo cannot ſtand with the charity and obedience we owe to God. Secondly, it is to the hurt of the teller, becauſe, Pſal. 5.6. The lying mouth deſtroyeth the ſoule. So it cannot ſtand with love which a man oweth to himſelfe. Now then, though a man may helpe his brother and neighbour with the loſſe of his goods and hinderance that way, but not neceſſary with the hazard of his life at all times, but never with the hazard of his ſoule, as every lyer ſhall doe. Againe, things muſt firſt be conſidered whether lawfull or no, whether agreeable to the word; and then whether profitable or hurtfull, that is a ſecond affection of things, and a ſecond conſideration. They cannot be lawfull but they will be profitable, though not in our carnal apprehenſion, nor unlawfull, but unprofitable, though we alwaies ſee it not. A ſecond inſtance is, for the matter of uſury; many allow it if it bee moderate, and if it be not joyned with the hurt but the profit of the borrower. But whereas uſury is ſimply unlawfull and evill, I may anſwer with ſome of the learned;Chemnitius. when men make queſtion of moderate uſury, whether that be lawfull or no, they might as well make queſtion, whether moderate adultery, or moderate lying, or moderate theft be lawfull: for as they are things in themſelves unlawfull, ſo is this. Again, I anſwer, it is very hurtfull, and againſt charity: for though it be not againſt the profit of the particular, yet is it againſt publique charity: for uſury is many waies noyſome to the common wealth, as is eaſie to be ſhewed. Again, it is againſt charity and our allegeance to God, who hath forbidden it, denounced his judgements againſt it, made gracious promiſes to them who will do the contrary. Laſtly, it is againſt love we owe to our owne ſoules; for whoſoever putteth out to uſury, or taketh increaſe, he ſhall not live, but dye the death, Ezek. 18.13. But for the benefit of the borrower, if it ſomtimes ſo fall out by the providence of God, and his paines and hazard, that is no thanke to the lender: for it is without all queſtion, he never intendeth it, though he may ſometimes pretend it, and ſo though it might make it no ſinne in it ſelfe, yet that makes it ſinne to him: for gaine the borrower or not, he will have ſecurity for his principall and gaine, and an abſolute covenant, and makes no proviſion for the borrowers indemnity, for he will have it, loſe he or gaine he, all is one to him. And ſo it falleth ſometimes our againſt charity, but if not it is ever againſt charity in them. Calvin, who is much pretended for the defence of this: and indeed, upon Ezek. 18. ſaith, that a man may in ſome caſes take uſury, and cannot preciſely be condemned for it: yet in the ſame place he ſaith apertly, we muſt alwaies hold it to be a thing ſcarcely poſſible, that he which taketh uſury, ſhould not wrong his brother. And therefore it were to be wiſhed that the very name of uſury were buryed and utterly blotted out of the memory of men; but howſoever it may be profitable, and as they thinke ſo agreeable to charity; yet it is unjuſt in it ſelfe againſt the law of juſtice, then the rule holds, Rom. 3.8.
Vſe 3 To teach men when they have done any thing; or when they are about to doe any thing, to examine it whether it be lawfull or good, not by the event and fruit which may follow of it, or hath; but by the law of God how agreeable it is to it, and how profitable it is, or may be, nor how it is fallen out for Gods glory, but how lawfull and warrantable by the word: for a man may profit another and gloryfie God by that for which he may be condemned. As in Iudas and the Jewes. If then a man hath done any thing and it is fallen out to the profit of man, and to the glory of God; it is never a whit better for him, unleſſe he finde the thing he hath done to be agreeable to the word of God; for if he have done evill and good come of it, it is no thanke to him, but to the providence of God who ſo diſpoſed it. So if a man be about to doe any thing, if not agreeable or repugnant to the word, he muſt not think it good & lawfull for to be done, becauſe he ſees it may profit man or honour God, as if he had need of his lyes and unlawfull actions; neither if he be to doe that which is agreeable, he muſt not thinke he muſt abſtaine and not doe it, onelyonly becauſe he doubts of the conſequent of it, but that is lawfull and which he muſt doe by his place that he ought to doe, and leave the other to God; for not the effects make a thing good, but the ground of it; not the fruit makes a tree good, but the roots of it. A man may ſpoyle a good action agreeable to the word by his corrupt end, affection, or defect of faith; but he can never make it good, by them nor any thing elſe, if it be not with that agreeable.