Commentary on Malachi 2, Chapter 2 · Exposition on verse 16
VERS. XVI.
If thou hateſt her, put her away, ſaith the Lord God of Iſrael, yet he covereth the injury under his garment, ſaith the Lord of boſtes: therefore keep your ſelves in your ſpirit, and tranſgreſſe not.
I Hate putting away, ſaith the Lord God of Iſrael.] In this verſe the Prophet proceeded to the third maine ſinne here reproved in this people, Divorces; not ſimply condemning divorce, as if in no caſe it were lawfull, but for every vaine cauſe, and light diſlike, when they hated or diſliked them, for that to put them away, is that he reproves. In the verſe we obſerve two things: Firſt, the reproofe of this ſinne: ſecondly, an admonition generall, including the particular. In the firſt, which is the ſinne, we obſerve the amplifications of it, which is firſt from Gods hatred: Secondly, from an effect of thoſe husbands, who uſed and practiſed divorces, that they made the law of God a covert, to cover with it that violent injury and indignity they did to their wives, as men cover the body, and defaults of it with their garment.
If thou hateſt her, put her away.] Some thinke this dependeth upon the former, as an objection made by this people in their own defence, againſt the former accuſation, as unjuſtly caſt upon them, becauſe they had not committed Polygamy, ſeeing they had put away their firſt wives, and that according to the Law, Deut. 24. The Prophet anſweres, the Lord hates putting away, and will not indure that they ſhould make his Law a cover for their iniquity. Some, as S. Hierom, underſtand them as words of the Prieſt and people in their owne defence, pretending the law of God for that they did; but moſt take them as Gods words, ſhewing his diſlike of their dealing. And if the words be read thus, as our vulgar tranſlation hath them: then they think them ſpoken by an Irony, which they manifeſt, as they ſuppoſe by the words following, by which they take a judgement to be threatned. And they thinke it is manifeſt by the like, Eccleſ. 11.9. but ſeeing the words in the originall will not beare the reading, neither the ſecond ſentence will carry the ſenſe they would have of them; They muſt be thus read: For I hate putting away; or, putting away is an hatred unto me.] It is a thing that I am ſo far from approving and liking, that I utterly hate and abhor, whatſoever Moſes for the hardneſſe of your hearts did grant unto you, and ſo remitted the judiciall law, that it proceeded not againſt you to death, as adulterers, when you had put them away for ſlight cauſes, and married others; yet that hath not excuſed it before me, but that it is ſtill a ſin, and odious unto me. It is that which my ſoule abhorreth.
Saith the Lord God of Iſrael.] This he addeth for confirmation of the former. That the Lord God of Iſrael doth affirme and teſtifie this; who hath before profeſſed himſelfe Author of the conjunction betwixt them, and witneſſe of that covenant: And doth profeſſe himſelfe protector of the whole Nation of the Iſraelites; and therefore with what indignation muſt he needs behold their dealing with their wives? and how can he ſuffer that indignity, they are offered to be put away, and others taken in their places, ſpecially when they are ſtrangers and infidells?
Yet he covereth the injury under his garment] The ſecond amplification, becauſe they pretended law for that they did, covering it by that, as the body with a garment, which maketh him to abhorre it the more, to pretend his law for them when it is cleane againſt them, and all that was, was but a permiſſion by Moſes in his care and compaſſion of the women who were abuſed by them.
To the former ſentence ſome adde, [for] being a particle which hath the force not of a cauſe, but oftentimes of an affirmation; and to this, [becauſe] ſhewing that therefore he hated it the more, becauſe they thus covered it.
Saith the Lord of hoſtes.] He that is able and can command all the hoſtes of heaven and earth, to revenge the injuries and indignities done to his people and daughters.
Therefore keepe your ſelves in your ſpirits.] The admonition ſuch as we have had before: that is, ſeeing you know what the Lord hates, and what he loves and likes, look well to your ſelves, and your owne hearts; take heed of tranſgreſſing and dealing perfidiouſly with your wives.
Divorce, that is, for a man to put away his wife for any cauſe ſave onelyonly for the cauſe of adultery, and for adultery, Doctrine. is utterly unlawfull and forbidden of God; a thing that doth diſlike and diſpleaſe him: ſo the Prophet affirmeth here. This our Saviour the oracle of his father more faithfull in the houſe then Moſes, doth ſhew and teach, Mat. 5.32. Mat. 19.9. It hath his force, I ſay unto you, that is, many aſſigne other cauſes, but I this one, onelyonly adultery. To this we may adde that the Apoſtle allowes not a man to put away his wife for infidelity, 1 Cor. 7.12.13. onelyonly if the infidell will depart and make a deſertion, he ſets then the beleever at liberty, but elſe he allowes him not to put her away. And if not for Idolatry, then not for other cauſes of farre leſſe weight.
Becauſe as Chriſt himſelfe giveth the reaſon, Reaſon 1 the bond betwixt them is greater, then that which is betwixt parents and children. Mat. 19.5. for it was before that; for Adam and Eve were man and wife before they were parents; and they were man and wife, that they might be parents. And againe, the bond is greater, becauſe the good is more publique, for this, for the propagation of mankinde, that onelyonly for the good of the parents. Now then if the bond be greater, and that is not to be broken for any cauſe, then not this. If that, rather then this, then not this for ſmall and frivolous cauſes; but onelyonly for that which he who bound the knot, hath allowed the diſſolution of it.
Becauſe this were for man to take upon him to ſever that which God hath joyned, Reaſon 2 when it is done not for ſuch a cauſe as he hath allowed it to be for: for when it is for ſuch a cauſe, then is it God and not man that hath diſſolved it.
To reprove all thoſe who allow and contend for many other cauſes that divorces may be made, beſides adultery; Vſe 1 which opinion of theirs they would eſtabliſh firſt from the law. Deut. 24.1. When a man taketh a wife and marrieth her, if ſo be ſhe finde no favour in his eyes, becauſe he hath ſpyed ſome filthineſſe in her, then let him write her a bill of divorcement, and put it in her hand, and ſend her out of his houſe. To which I anſwer, and oppoſe, Math. 19. ſo that if it were lawfull then, yet not now: neither doe I herein make Chriſt contrary to the decrees of God by Moſes: but we muſt underſtand that that law in Deuteronomy was a civill and judiciall law: And Chriſt he meddles not with civill or judiciall courſes, but morrall things. For they who governe common wealths, propound this end unto themſelves, that if two evills, or two inconveniences happen and meete, they admit the leſſe, leſt they fall into the greater. As in ſome Cities they have admitted ſtewes and harlots, to avoide, as they ſay, greater evills, which the law of God will not ſuffer in his common wealth. And ſo to this purpoſe of marriage, when unhappy, unfit, and unequall marriages are made; the one of theſe two inconveniences ſeemed to be neceſſarily; that they who hated their wives, would either perpetually afflict and vex them, and at length kill them, or they muſt have liberty to put them away.The permiſſion argues no ſimple lawfulneſſe. This latter was thought more tolerable, therefore it was allowed in that common wealth; but ſo allowed as if God by it would make them keepe their wives, and uſe them better. For firſt, God would have him make a bill of divorce, by that to affect ſo hard & cruell a husband, & to drive him to conſider what an unfit & unworthy a thing it was for him to put away one he had enjoyed ſo long; for we uſe to weigh more thoſe things we write, then thoſe we ſpeake. Secondly, that if he put her away, he was not allowed atall to take her againe, and therefore to make him not to doe it, but adviſedly, when happily upon ſecond thoughts he would not doe it. Thirdly, if he gave her a bill of divorce, it muſt expreſſe the cauſe why he did it, clearing her that it was not for adultery, and accuſing himſelfe that it was for ſome other ſlight cauſe, which he ought and would, if there had been any love in him at all, have covered. All which ſheweth, that God did it for their infirmities, and would have reſtrained them from it by this meanes; and that he granted unto them was onelyonly judiciall, that is ſo much as might free them from the hand of the Magiſtrate, that they were not puniſhable by him, but not that which made it no ſinne againſt the law morrall; and before him, they were onelyonly freed in fore civili, non conſcientiae. It is like to our law of uſury which frees men from puniſhment of the law if they take not above ſuch a ſumme, but frees them not from ſin before God, providing for the good of the borrower, both that they might borrow, and when they did, not be too much oppreſſed; but ſo, he that lends is an uſurer, and ſo a thiefe before God: So in this. For the Lord as a wiſe law-giver, in his judiciall lawes, permitted in a civill reſpect ſome things evill in themſelves, for the avoiding of a greater miſchiefe; not to allow or juſtifie the ſame from the guilt of ſinne, as before him in the court of conſcience; but to exempt the ſame from civil puniſhment in the external court before the Magiſtrate: ſuch is this we ſpeake of. Hence it is that we read not in the Scripture of any man of note for piety and holineſſe which ever uſed this, or ever gave any wife a bill of divorce. For whereas Abraham put away Hagar and Iſmael, it is not againſt this, for as he did it by the counſell of the wife, ſo by the commandement of God, Gen. 21.12. And none that were godly uſing, or practiſing it once, though they were ſubject to the ſame inconveniences that others were, and ſo ſhewes that they held it not ſimply, and in conſcience lawfull.
Againe, they ſay that 1 Cor. 7. the Apoſtle allowes divorce for another cauſe. It is anſwered, that the Apoſtle ſpeaketh not of a divorce, but of a diſertion, not of putting away the wife for any fault of hers, but when ſhe forſakes the husband, for the faith and piety that is in him, and ſo è contra; for the Apoſtle onelyonly ſaith, if the unbeleeving depart, let him depart. But allowes not the beleever in any ſort to put away the unbeleever; nay, commands him to live with her, if ſhe will abide with him. And ſo onelyonly enjoyneth him to ſuffer a diſertion, not to make a divorce. And ſo this eſtabliſheth no other cauſe.
Againe, they ſay, if for adultery, then much more for crimes greater then it, and ſo there are more cauſes of divorce. This will be anſwered out of the former: for if the Apoſtle allow not for infidelity then not for greater; for that is ſure farre greater; and if their reaſon were good, then would this follow: infidelity is a greater ſinne then adultery, therefore ought a man to be put to death for that, becauſes for this he owes to dye by Gods law. Againe, adultery doth not make the divorce, becauſe of the greatneſſe of the ſin, but becauſe of the oppoſition of it to marriage, it is far more contrary to it. The reaſon is, becauſe in marriage man and wife ought to be one fleſh. Now adultery is that which doth divide them, and make not one, but two. And ſo doth neither infidelity, blaſphemy, idolatry, neither any ſuch ſin. For theſe and the like ſins are more repugnant to God, and ſeparate men from him more then adultery, but it is more oppoſite to Matrimony; which is manifeſt, becauſe amongſt infidells, idolaters and blaſphemers, marriage is good and lawfull, though not holy.
Other things they object, as coldneſſe and inability of ſome incurable diſeaſe, if the one goe about to kill or poyſon the other, if the civill lawes allow it. But they are anſwered, that ſome of theſe may hinder a marriage it be not, not breake it when it is. In others the Magiſtrate is to be looked to for helpe. The lawes of Magiſtrates cauſing divorce for other things, if they be capitall they ought put them to death, and ſo end the controverſie. If criminall, of leſſe force, their law is againſt the law of God, and not tolerable.
To reprove and condemne all thoſe who practiſe contrary, Vſe 2 who though the law allow not other divorces, but for adultery, yet they upon diſlike they take at their wives, or liking of others, make nothing to ſend them home to their friends, and live ſeparated from them, and onelyonly for their luſts ſake, beare more indignity and diſcontent from a harlot in a yeare, then they had from their lawfull wives in many yeares before, hearkening to ſuch bad counſellors, as Memucan was to the King Ahaſhueroſh, Eſter 16.19. perſwading him to put away Vaſhti for one diſobedience, and for ſome miſcarriage to ſend her away, and take another in her place; forgetting as S. Auguſt. ſpeaketh to Polletius, that they are Chriſtians, and therefore that they ought to be prone and inclinable to mercy and indulgence, and not be ſo hard and cruell, not remembring the example of Chriſt who pardoned the adultreſſe. Joh. 8. ſhewing how full of love and compaſſion husbands ſhould be towards their penitent wives, if in adultery, much more in leſſe things, and offences: but theſe are like thoſe who Auguſt. ſpeakes of, who becauſe of their bitterneſſe to their wives, that they might doe it with leſſe reproofe, have razed out that Chapter, or that ſtory at leaſt out of it, ſo they could be content to raze this out; but heaven and earth ſhall paſſe when this ſhall ſtand; and they who feare not to offend againſt it, ſhall feele the weight of Gods anger hereafter; for his anger and hatred will be puniſhment and judgement.
Not as the Diſciples inferred upon it. Vſe 3 Mat. 19.10. If the matter be ſo between man and wife it is not good to marry. For they are well and with good reaſon, checked by him, ſeeing verſe 11.12. as he ſaid unto them, All men cannot receive this thing, ſave they to whom it is given, for there are ſome chaſte who were ſo born of their mothers belly: and there be ſome chaſte which be made chaſte by men: and there be ſome chaſte which have made themſelves chaſte for the kingdome of heaven. He that is able to receive this, let him receive it. For to ſome who cannot abſtaine, marriage is as neceſſary as meat, drinke, and ſleepe, as Luther ſaid ſometimes; foolliſhly cavelled at by our Papiſts. That is then not the uſe of it, but this; for men to be wary how they chuſe, and women how they are perſwaded, or give conſent, ſeeing it is a knot not to be broken againe for any diſlike, or diſcontents whatſoever, ſave onelyonly in the matter of adultery. If it were a matter as common bargaines be, that a man might loſe his earneſt, if it were with ſome hazard of his honeſty and good report: Or if they were taken, as ſome men take prentices, upon liking; or buy horſes to loſe ſo much, if they diſlike and return them; or if Solons law were in force, that he who did put away his wife ſhould give her dower and portion with her againe, it were the leſſe to be thought of; but when it is ſo diſſoluble, not to be looſed or broken, but perpetuall, it requires a great care, when it is ſtronger and firmer then the bond betwixt parents and children: Therefore ſhould the man take heed how he chuſeth, for beauty, for profit, and great portion; and not for wiſedome, and vertue, though the other things be not in the like proportion. What is more profitable then the Bee, ſaith Saint Chryſoſt. in Pſal. 50. yet hath it a ſting? What fairer then a Peacocke, but the comelineſſe onelyonly is in the feathers, not the fruit. So, many with their great portions, and great beauty, have often their ſtings, and are not fit helpes; that a man had better buy a wife, then be bought to her, ſpecially when there is no parting. And better to have had the contemptible Ant, as he ſpeaketh, which is the miſtriſſe of wiſedome, the meaner and the more huſwifely, who may ſoone be worth her portion in good comfort and contentment; ſo the woman how ſhe is wonne, or perſwaded for the perſon or riches, or kindred of a man, becauſe he is able to cloath her in fine apparell, to decke her with gold and pearle, and many ſuch things, having no wiſedome to governe or inſtruct her, or to bring up his children in the inſtruction of the Lord, no love but luſt, for ſeeing the knot is perpetuall, and no cheyce allowed againe, ſhe may buy all that deare enough. Therefore it is good to be adviſed in their choyce, leſt repentance ſhould come too late, and be bought too deare, and yet make no amends, for they cannot be free. If the law of polygamy were in force, that a man might have two wives, the one hated, the other beloved, or this of divorce, he might put her away at his pleaſure upon diſlike, and ſo è contra, the matter were ſmall, and men might be as careleſſe of this as of the other things; but when as he hath made one for one, and made the bond ſo inviolable, that there is no parting till one be the others Executor: ſeeing things are thus, it is not good not to marry, but to be carefull how he or ſhe marrieth. Chryſoſtome perſwading men to be carefull of their ſoules, reaſoneth thus: Omnia nobis duplicia Deus dedit, duos oculos, duas aures, duas manus, duos pedes, ſingitur horum alterum laedatur per alterum neceſsitatem conſolamur: animam ver ò unam dedit nobis, ſi hane perdiderimus, quanam vivemus. Vide Chryſoſt, he. 12. ad pop. Ant. So God hath allowed us two friends, or two ſervants, or two houſes, or two coates, one may ſupply the want of the other; but one wife, and her for life, and the tearme of a mans dayes: how ought he to uſe her well and chuſe her carefully? and ſo of a woman.
I hate putting away] Thus he firſt condemnes this ſinne, becauſe it is againſt his will and minde, that he diſlikes and hates it, and by this diſſwades from it; not that we muſt conceive there is any ſuch paſſion in God, or affection, but theſe things are as Auguſt. ſpeaketh of anger: ſo of this.*Non eſt perturbatio a nimi ejus, ſed judicium, quo irrogatur poena peccate. Aug. It is not any perturbation of his minde, but the judgement by which he inflict puniſhment upon ſin. And ſo in the whole he diſſwades from this, becauſe elſe Gods judgements and puniſhments will come upon them, howſoever they eſcape mens. Now this is not proper to this, but common to others, whence we have a generall doctrine.
Men ought to avoyde and eſchew unjuſt divorces, Doctrine. and every other ſinne for feare of the judgements of God and his hatred and puniſhments, which thing is manifeſt in the law, when as every prohibition is not without a threat and a judgement. Hence that Deuter. 28.15. And in the particulars through the whole law whereſoever God forbids any ſinne, uſually there is a judgement joyned with it. The ſpirit ſpeaketh not ſo in vaine, but that he would have men to avoyd them for thoſe. The point is proved. Gen. 17.14. Exod. 22.22.23.24. Iſay 1.20. Rom. 6.23. Solomon often threatneth adulterers with ſhame and poverty and diſeaſe, to reſtraine them from it. And S. Paul with the judgements to come in the life to come. Hebr. 13.
Becauſe of their corruptions, Reaſon 1 who as they love not righteouſneſſe, nor deſire or hunger after it for righteouſneſſe ſake, and in conſcience, which makes God give them promiſes and propound rewards unto them to make them obey. So they hate not ſinne, neither flye it, becauſe it is ſin, but as children do Bees, not becauſe they are Bees, but becauſe they have a ſting; ſo they ſin becauſe it is hurtfull, therefore hath the Lord propounded theſe; not as defirous of their puniſhment, but to have them not to offend, as Princes adde penalties to their lawes.
Becauſe as the malice of Sathan hath feared men, Reaſon 2 from doing well, for feare of harmes, loſſes and diſgraces, which they ſhall finde in the world and others before them, which hath made God ballance them with his promiſes; So his comming tells them that unrighteouſneſſe hath many pleaſures, profits, preferments, and ſhewes, then many that have riſen that way and by ſuch meanes; therefore God ſhewes them then the ſower of it, that for all ſuch things all muſt come to his judgements.
Becauſe by them they may ſubdue and tame their fleſh and the corruption of it, Reaſon 3 and make ſubject to the ſpirit, which alwaies of it ſelfe rebelleth againſt the ſpirit, and often ruleth over it to lead it to ſinne and diſobedience.
If feare of judgements be a meanes to reſtraine men from ſin, Vſe 1 it tells us that many men are voide even of this ſervile feare, Vide Mal. 1.6. firſt effect of ſervile feare. Uſe 1.
To teach every man who would keepe himſelfe from it, Vſe 2 to endeavour and labour for this feare.
Saith the Lord God of Iſrael.] This for confirmation; not the Prophet, but the Lord the maſter, and not the Miniſter ſpeakes this which is thus ſet out to ſhew the care he had of that people, that he had taken the protection and defence of them. Now this people being a type of the Church, as well as the Church, it may teach us this.
God is the protectour and defender of his Church and children, Doctrine. hee that doth keepe, preſerve, and defend it. Vide Revelation 2.1. Chriſt walketh in the middeſt of the golden Candleſticke.
Yet he covereth the injury under his garment.] The ampliſying of their ſin, that they pretended the law of God as a cover of it, that it might be no ſinne unto them.
It is a thing which makes their ſinnes the greater, Doctrine. who pretend the law for a cover of their ſinne and iniquities, of cruelty or oppreſſion, unfaithfulneſſe, or whatſoever other corruption; ſuch was theſe mens dealing, ſuch was that of Iezabell, 1 Kings 21.13. & of them, Joh. 19.7. the Jewes anſwered him, we have alaw, and by our law he ought to dye, becauſe he made himſelfe the ſonne of God. And James 2.8.9.
Becauſe the law was given either for a light and lanthorne to keepe men they ſhould not ſinne or tranſgreſſe, Reaſon 1 or after a gloſſe to let them ſee their ſinnes, James 1. Or as a Cocke to Peter. Now to pervert it to the contrary, is to abuſe the law, and ſo to adde to their former ſin this ſecond, and to increaſe both. To make that which is good, cauſe of ſinne.
Becauſe this argues that the ſinne is not in infirmity, Reaſon 2 but obſtinacy, when men any wayes defend and excuſe it, more when they excuſe it by that which doth accuſe it, and buſie their heads to wreſt it to bolſter out their ſinne, when they do as Hierom, Oceano, of ſome, who non voluntatem legi, ſed legem jungunt voluntati: frame the law to their wills, and not their wills and wayes to the law.
To condemne and convince of greater ſinne all ſuch ſinners as doe not ſimply ſinne, Vſe 1 but would ſinne with warrant from that which is the onelyonly oppoſite to all ſinne whatſoever, and make this as ſome men doe Chriſts ſufferings, the pack-horſe of all their ſinne: ſo this the patron and defence: firſt, here are condemned all heretiques, who doe not onelyonly erre, but defend it with colour of the Scripture: for never any heretique hath beene, who did not pretend the Word for their hereſies. The Scriptures they oftentimes contemne, becauſe they finde them little to favour them: yet uſe they them as Merchants doe their Counters, ſometime they ſtand with them for hundreds and thouſands, and ſometime for cyphers; when the letter helpes, they urge with full mouth; but when the ſpirit hurts and croſſeth them, they appeale to others,Make them as Aug. of the Donat. Accipientes ergo perverſo corde-Scripturas non cas faciunt obeſſe nobis, ſed ſibi. Cont. lit. par. l. 2. c. 1. Non periclitor docere ipſas quoque ſcript. ſic eſſe ex Dei voluntate diſpoſitas, ut haereticis materiam ſubminiſtrat cum legam oportere haereſes eſſe quae ſine Scripturis eſſe non poſſunt. Tertull. praeſcript. adverſ. haeret. and either Fathers or Councels, or the Pope muſt impoſe a ſenſe upon them, not draw it out of them, and ſo have no error, but either by the letter or the inforced ſenſe they will maintain: as by theſe words, he that takes not up his croſſe and followeth me: certain Monkes made them croſſes of wood, and carried upon their ſhoulders. Caſsianus Colla 8. Cap. 3. By thoſe words, Here are two ſwords, the Popes temporall and ſpirituall juriſdiction. By thoſe, The Lord made two great lights; the Sunne the greater: therefore the Pope is greater then the Emperour. By thoſe, They that walke in the fleſh cannot pleaſe God. Innocent condemned marriages, and ſtabliſhed ſingle life, and many ſuch things. Like unto theſe are many other, who ſearch the Scripture, for no other purpoſes,Affectus locutus eſt & non intellectus. Bernar. ſup. Cirat. ſer. 87. A. but to ſee if they can finde any thing in it, which will defend them in their ſinne. Therefore we ſhall finde a voluptuous man, who hath no knowledge in the Scripture, for to further his ſalvation, hath that to uphold uncleanneſſe, Acts 15.29. words without ſenſe. The wanton for her painting, That oyle makes a cheerfull countenance. The drunkard, that Wine was given to make the heart cheerfull. The covetous, that he who provides not for his owne, as worſe then an Infidell. The Uſurer hath his diſtinctions of biting and multiplying uſurie, of lending to the poore and ſtranger, and to rich and brother, of putting money into the banke, and ſuch like.
To teach every man to take heed how he goes about to cover any ſinne he hath committed, Vſe 2 by the word of God: for as he cannot doe it without injuring of the Word, which is moſt pure and holy, ſo that injury will by the Word redound to God himſelfe, who hath given and written that Word: for if it favour any ſin, he muſt needs doe the ſame, when He and his Word are one. Now it would be monſtrous impietie, that any one ſhould make God the patron of his ſinne. As if a man ſhould make the Prince the cauſe of his treaſon, it were without excuſe and hope of pardon. But this is done when the Word is made a covert, and ſo a mans ſinne is increaſed, as Adams was, who accuſed both Eve and God; The woman thou gaveſt me, the word thou gaveſt me. But to avoid this, we muſt endevour to read the word without prejudice, or being fore-poſſeſſed with opinion. Many men make the Scriptures favour their errors, becauſe they read them with reſolute mindes to hold that they have, and ſo ſeeke but to confirme themſelves out of that they read, and apply it to their errors, and not their mindes to it; and ſometimes ſticke upon the letter, and ſometime make it ſpeake that it never thought; knowing not that it is like to a fertile field, which bringeth forth many things which nouriſh the life of man, without any ſeething or roaſting by the heat of the fire. Some things that are hurtfull unleſſe they be boyled. Some things unboyled offend not, and yet having felt the heat of the fire, are more wholeſome. Some that are in their kindes profitable for beaſts, though not for men: So the Scripture hath ſome things literally underſtood, which profit and help; as, Heare O Iſrael, &c. Others, unleſſe they be mitigated by the heat of the ſpirituall fire, and be ſpiritually underſtood, hurt more then profit, as that, Sell thy coat, and buy a ſword; If he ſtrike thee on the right cheeke; turne to him the left; Take up his croſſe, and follow me, and ſuch like. Therefore at all times it is not good to take the words, but labour for the ſence, ſpecially not in thoſe places where they ſeeme to favour any thing condemned in plaine words in another: for there, ſaith Auguſtine, is certainly a figure.