A learned and very usefull commentary upon the whole prophesie of Malachy by ... Mr. Richard Stock ... ; whereunto is added, An exercitation upon the same prophesie of Malachy, by Samuel Torshell.

VERS. XVI.

If thou hatest her, put her away, saith the Lord God of Is∣rael, yet he covereth the injury under his garment, saith the Lord of hostes: therefore keep your selves in your spi∣rit, 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, inclu∣ding the particular. In the first, which is the sinne, we observe the amplifications of it, which is first from Gods hatred: Se∣condly, 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 am∣plification, because they pretended law for that they did, co∣vering 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 a∣bused by them.

To the former sentence some adde, [for] being a particle which hath the force not of a cause, but oftentimes of an affirmati∣on; 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 perfi∣diously with your wives.

[Doctrine.] Divorce, that is, for a man to put away his wife for any cause save onely for the cause of adultery, and for adultery, 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, onely adul∣tery. To this we may adde that the Apostle allowes not a man to put away his wife for infidelity, 1 Cor. 7.12.13. onely if the in∣fidell 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.

[Reason 1] Because as Christ himselfe giveth the reason, the bond be∣twixt them is greater, then that which is betwixt parents and chil∣dren. 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 onely 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 fri∣volous causes; but onely for that which he who bound the knot, hath allowed the dissolution of it.

[Reason 2] Because this were for man to take upon him to fever that which God hath joyned, 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.

[Vse 1] To reprove all those who allow and contend for many other causes that divorces may be made, besides adultery; which opi∣nion 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 op∣pose, Math. 19. so that if it were lawfull then, yet not now: nei∣ther 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.* 1.1 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 onely 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 onely freed in foro 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 oppres∣sed; 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 consci∣ence; 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 di∣vorce. 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 onely saith, if the unbeleeving depart, let him depart. But allowes not the be∣leever in any sort to put away the unbeleever; nay, commands him to live with her, if she will abide with him. And so onely 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 in∣fidelity; 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. A∣gaine, adultery doth not make the divorce, because of the great∣nesse 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 in∣fidelity, 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 Matrimo∣ny; 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 in∣curable 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 cri∣minall, of lesse force, their law is against the law of God, and not tolerable.

[Vse 2] To reprove and condemne all those who practise contrary, 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 separa∣ted from them, and onely for their lusts sake, beare more indigni∣ty 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 Chri∣stians, and therefore that they ought to be prone and inclinable to mercy and indulgence, and not be so hard and cruell, not remem∣bring the example of Christ who pardoned the adultresse. Joh. 8. shewing how full of love and compassion husbands should be to∣wards 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.

[Vse 3] Not as the Disciples inferred upon it. 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 king∣dome 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 onely 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 hone∣sty 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 dis∣soluble, 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 Pea∣cocke,

but the comelinesse onely 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 hus∣wifely, 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 choyce al∣lowed 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 care∣lesse 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, reaso∣neth thus: Omnia nobis duplicia Deus dedit, duos oculos, duas aures, duas manus, duos pedes; si igitur horum alterum laedatur per alterum necessitatem consolamur: animam verò unam dedit nobis, si hanc per∣diderimus, quanam vivemus. Vide Chrysost. ho. 22. 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 wo∣man.

I hate putting away] Thus he first condemnes this sinne, be∣cause 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. * * 1.2It 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.

[Doctrine.] Men ought to avoyde and eschew unjust divorces, 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.

[Reason 1] Because of their corruptions, who as they love not righteous∣nesse, 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 desi∣rous of their punishment, but to have them not to offend, as Princes adde penalties to their lawes.

[Reason 2] Because as the malice of Sathan hath feared men, 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.

[Reason 3] Because by them they may subdue and came their flesh and the corruption of it, 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.

[Vse 1] If feare of judgements be a meanes to restraine men from sin, it tells us that many men are voide even of this servile feare, Vide Mal. 1.6. first effect of servile feare. Use 1.

[Vse 2] To teach every man who would keepe himselfe from it, to en∣deavour 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.

[Doctrine.] God is the protectour and defender of his Church and chil∣dren, hee that doth keepe, preserve, and defend it. Vide Re∣velation 2.1. Christ walketh in the middest of the golden Candle∣sticke.

Yet he covereth the injury under his garment.] The amplifying of their sin, that they pretended the law of God as a cover of it, that it might be no sinne unto them.

[Doctrine.] It is a thing which makes their sinnes the greater, 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 a law, and by our law he ought to dye, because he made himselfe the sonne of God. And James 2.8.9.

[Reason 1] Because the law was given either for a light and lanthorne to keepe men they should not sinne or transgresse, 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.

[Reason 2] Because this argues that the sinne is not in infirmity, but obsti∣nacy, 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.

[Vse 1] To condemne and convince of greater sinne all such sinners as doe not simply sinne, but would sinne with warrant from that which is the onely 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 condem∣ned all heretiques, who doe not onely erre, but defend it with co∣lour 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 savour them: yet use they them as Merchants doe their Counters, some∣time they stand with them for hundreds and thousands, and some∣time for cyphers; when the letter helpes, they urge with full mouth; but when the spirit hurts and crosseth them, they appeale to others, and either Fathers or Councels,* 1.3 or the Pope must impose a sense upon them, not draw it out of them, and so have no er∣ror, 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 ju∣risdiction.

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 con∣demned marriages, and stablished single life, and many such things. Like unto these are many other, who search the Scripture, for no other purposes,* 1.4 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, is worse then an Infidell. The Usurer hath his distin∣ctions 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.

[Vse 2] To teach every man to take heed how he goes about to cover any sinne he hath committed, by the word of God: for as he can∣not 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 par∣don. 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 re∣solute 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 pro∣fit and help; as, Heare O Israel, &c. Others, unlesse they be miti∣gated by the heat of the spirituall fire, and be spiritually under∣stood, 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.

Notes

• * 1.1

  The permis∣sion argues no simple lawfulnesse.
• * 1.2

  Non est per∣turbatio a∣nimi ejus, sed judicium, quo irroga∣tur poena pec∣cato. Aug.
• * 1.3

  Make them as Aug. of the Donat. Accipientes ergo perverso corde-Scripturas non eas faciunt obesse no∣bis, sed sibi. Cont. lit. par. l. 2. c. 1.

  Non periclitor docere ipsas quoque script. sic esse ex Dei voluntate dis∣positas, ut haereticis materiam sub∣ministrat cum legam oportere haere∣ses esse quae sine Scripturis esse non possunt. Tertull. praescript. advers. haeret.
• * 1.4

  Affectus lo∣cutus est & non intelle∣ctus. Bernar. sup. Cirat. ser. 87. A.