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. V.

And I will come neere to you to judgement, and I will be a swift witnesse against the sooth-sayers, and against the adulterers, and against false swearers, and against those that wrongfully keepe backe the hirelings wages, and vex the Widow and the fatherlesse, and oppresse the stranger, and feare not me, saith the Lord of hosts.

AND I will come neere unto you in judgement.] The Prophet having spoken of the effect of Christs power touching the godly and faithfull; and in them he speakes now of it, in respect of the wicked, whom he would judge and condemne; neither should there be any evasion from his judgements, neither any way to escape them: Seeing he will be both witnesse and judge, from whose knowledge, and power, and uprightnesse they cannot exempt themselves. And this is contained in the fifth and sixth verses, and hath two generall parts; the first is the judgement, the second is the certainety of it from the immutability of God.

And I will come neere unto you in judgement.] i. You doe much detract from me, and disgrace me, as if I regarded not what things were done here below, but onely beheld them a farre off, and let things runne as they would; but now I will come neere unto you, and seeing you say where is the God of judgement? I will come to you not as you would, to revenge others for your sake, but to ex∣ercise severe judgement against you. And so he speakes here of a perfect and sensible judgement, which they had thought and judged to be farre off.

And I will be a swift witnesse.] Another effect: i. I who am the judge, will also be a swift witnesse, I will come speedily, and spee∣dily will I lay open all your sinnes, for all your windings and tur∣nings, all your secret concealing of sins is known to me; you think that I am slow in executing of judgement, but I will come sooner then you thinke of, or will be profitable for you, for to your de∣struction I wil be swiftly present. And all your hypocrisie shal not helpe you, for I will finde out these sinnes which you cover by fraud and cunning, and cloake under one thing or another, and cover by some colours: he noteth such sinnes as were wont to be done in secret, and for which it was hard to finde witnesses to evict them and punish them. There shall want no witnesses for these things to prove them, though you doe it in great secret; I wil be the witnesse of it; and for these he numbers up certain parti∣cular

sinnes, such as were done in secret without witnesses. The first he calleth sooth-sayers; some thinke the word signifies such as we usually call Juglers, such as make things seeme otherwise to the eye then they are. And under this he comprehends all who use any inchantments, or magicke, and have society with divells: the other particulars see in their places as they follow.

I will come neer to judgement.] They because of the long pati∣ence of God, put farre from them both him and the day of his judgement, and thought no evill should come unto them; but he threatneth them for the abuse of his patience, that he would cer∣tainely visite and judge them. The Lord properly cannot be said to be farre of, seeing ubique totum est, and so neither to come neere properly, but he is said to come, cum manifestatur, and to depart, cum occultatur, but ever present either hid or manifest, August. Now when he manifesteth himselfe either in mercy or judgement he is said to come neere, as in this place.

[Doctrine] Howsoever the Lord spare long, yet will he visite in the end those who abuse his patience, Jer. 6.6.

And I will be a swift witnesse against the soothsaiers.] Anoher effect as some would have it, or the manner of his proceeding; first swiftly, then by way of witnesse, and evict them before he condemne them. His swiftnesse is not simply, for he is slow to wrath; but in respect of them, who thought judgement farre of, and promised themselves safety, as before, he would come upon them swiftly, unlooked for.

[Doctrine] The judgements of God come upon the wicked, when they least thinke of them, and promise to themselves all security, and thinke they are furthest, by reason of Gods patience. Then will he come to judgement sooner then they thought of, Mich. 1.3. for behold the Lord commeth.

A witnesse.] If he will be a witnesse, then a true witnesse, and so knoweth all they doe, their wickednesse, else should he not be a true witnesse.

[Doctrine.] The Lord he knowes all the waies of the wicked, as an eye-witnesse of them all, sees and beholds whatsoever they doe, and wheresoever, Mich. 1.3.

[Vse 1] To admonish men to take heede what they doe, and to looke to their carriage.

[Vse 2] To teach them when they have sinned, that it is in vaine to goe about to cover it, or to imagine they can by any meanes avoide punishment for it, seeing he that is the judge knoweth it, and a most righteous judge; who as he will reward the godly for their good, so will he recompence the wicked for their evill: And as neither the malice of wicked men who disgrace their good things, calling good evill, nor their owne modesty, ready to deny or les∣sen their good; As Matth. 25. can hinder them from their reward,

or keepe good things from them, either present or future, and all because he knowes them, and is mercifull and just; so neither the corruptions of others like themselves, approving and applauding their evill, nor their owne cunning either in staying the passage of mans judgements against them, or in smothering humane testimo∣nies and evidences, by which they should be cast, shall defend them from their just recompence, and keepe evill things from them, both present and future, and all because he knowes them, and is most just. In vaine is it then for them to take this course. As it is a marveilous vaine and bootlesse thing for a malefactor to en∣deavour to get his examination taken by a Justice, out of the Court from the Clearke of Assise, or to bribe and stop the mouthes of those who should give evidence against him. To in∣forme the Judge and the Jury, when the Judge himselfe was a witnesse of the fact, and is ready both to informe the Jury, and to give sentence according to his owne knowledge.

A witnesse.] i. As a guilty person is condemned by testimony of witnesse, the crime proved and manifest, so will I give sentence against the wicked, of those things which I know they have done.

[Doctrine] The Lord proceeds not to judgement, to condemne or punish any, but upon knowne and manifest causes, upon the knowne de∣serts and merits of men, sometimes secret to others, sometimes knowne to them. This is proved, Numb. 20.12. Ananias and Saphira, Acts 5. Infinite are the examples of knowne sinners, as the old world, Sodom and Gomorrah, Nadab and Abihu, Core and Dathan, &c. Matth. 25.

[Reason 1] Because he is most just, and therefore must proceed upon known cause; for it is as well injustice to punish for an unknowne cause upon jealousie and suspition, as for no cause; for an unknown cause is no cause. De non existentibus & non apparentibus eadem ratio.

[Reason 2] Because he would manifest his justice to men, therefore he usually proceedeth upon knowne causes to them, as sometime up∣on knowne causes knowne to them, onely knowne to himselfe to manifest, he is not bound to give a reason of his judgements to men.

[Ʋse 1] If we see one afflicted, punished, we accounted upright, to know Gods proceedings are upright and upon knowne cause. And hence may we learne how to free our selves from such doubts, when we see what befell Chorah, and all their company, Achan & his, when some sinned onely in the known sin, yet others were punished. We must conclude that it is most just, from this ground, that he proceedes never but justly, though it be secret from us.

[Vse 2] For imitation, first for the Magistrates, Gods upon the earth, they ought not to proceed against malefactours, but upon knowne and manifest proved causes; not upon slender conjectures or suspitions,

for so will God himselfe doe, and they executing his judgement, ought to proceede no otherwise, lest they fall into injustice. They ought to not to proceede for any hatred to their person, or their profession, or for any other sinister respect upon accusations halfe had, and slender, or no proofes. The Lawyers say, that it is unjust not to weigh and consider the whole Law, but to give sentence from some part of it. If the lawes condemne truth unheard, besides the note of injustice, they will cause a suspition that they are conscious of some unwillingnesse to heare, lest after they had heard, they could not condemne. As Tertull. speakes: So of Magistrates. Therefore in things not manifest, not proved, or by such witnesses whose persons are infamous, their credit suspitious, such as may be su∣borned, or doe things of spleene and malice, which may happily appeare to them, they ought to take heede how they judge; and as they have power, rather reprove then condemne.

Againe, in the second place, every man ought to judge righte∣ous judgement, when he judgeth and censureth the actions of other men; but secundum alligata & probata, not out of his owne humour, out of the dislike of their person, justifying some be∣cause they have affection to them, condemning others and their actions, because they dislike them, or condemning some mens doings, onely for the name they have: Like unto those who be∣ing sick of a feavour or frensie, being deceived by the similitude of right lines drawne upon the wall, thought they saw some defor∣med and ill shaped creatures: (ut Aristot.) So they out of sicke diseased and corrupt mindes, doe not onely deprave the right lines, that is the famous and good actions of others, but account them as vices, and turne them to their reproaches and infamy. If that for mens words be true which Luther used to say, Tis a wic∣ked practise, when you know a mans minde and meaning to be good & sound, yet to catch at his words (it may be not so fitly delivered) to accuse him of error. So for mens actions, out of some infirmities, or upon some suspitions, when they know nothing but good in them, and yet beleeve every report against them: As Tertullian said it was with him, and other Christians in his time; Credunt de nobis quae non probentur & nolent inquirere ne probentur non esse. They beleeve things of us without tryall or proofe, and will not examine whether they be so, lest they should be proved to be otherwise.

Against the sooth-sayers.] He numbers up the particular offen∣dors, he would deale with, not that he would deale with men, no, but alledging these as a taste of others, or as the sinnes which then ruled and raigned amongst them, but we may observe that here are numbered not sinnes of one kind, not against the

second Table onely, or first onely, but against both.

[Doctrine.] The Lord will judge, punish, and destroy men for irreligion, aswell as dishonesty, for the neglect, or the breach of the first table, aswell as the second, and è contra, and for both, manife∣sted here, for they are joyned together as it were, in one condem∣nation: proved further, from the threatnings, and executions, laid downe in the word, where we shall finde the Idolater, the Sab∣both breaker, the swearer, &c. threatned, and punished as well as the Adulterer, murtherer, and other dishonest, and unjust per∣sons. In Deuter. 28. All the curses repeated, respect the whole law, and all the commandements, as well as any one, or of either of the tables. Ezek. 22.6.7.8. Hosea 4.1.2. 1. Cor. 6.9.10. 1. Tim. 1.9.10. Galat. 5.19.20.21. Revel. 21.8. Every where offendors a∣gainst both Tables, are joyned together.

[Reason 1] Because as Jam. 2.11. He that said, thou shalt not commit adultery said also, thou shalt not kill: now though thou doest none adultery, yet if thou killest, thou art a transgressor of the law. So he that comman∣ded obedience to the one, and forbad disobedience, did so to the other: and so he is disobeyed and provoked in the one, as well as the other.

[Reason 2] Because the curse was not an appendant to one Table, but to both, and every precept, and every branch of every precept, Deut. 27.26.

[Vse 1] Then under the Gospel, there is use of the law morall: for this is spoken of Christ, which thing would he not, neither could he in justice doe, if the law were not to them under the Gospel.

[Ʋse 2] This may teach many in the Church, to expect Christ a ter∣rible Judge, and swift witnesse against them: seeing if they seem to make care of the one; they have none of the other; for many seem marvelous carefull of the first Table, and matter of religion: they will heare the word, they will be frequent in prayer, they will not sweare an oath, keep the Lords day, hate Idolatry, and such like: but yet live in some breach of the second Table: in hatred and malice; lust, or covetousnesse; cruelty, or oppression; slan∣dering, and discontentment; disobedience, and disloyalty. And these are religious hypocrites. On the other side, many there are who have care to deale justly, to performe faithfullnesse to men, are mercyfull, liberall, loving, and kinde, &c. Yet care not, or regard not the duties of religion: Are swearers, pro∣phaners of the Lords day, neglecters of the worship of God, care∣lesse, negligent, drousie hearers, and prayers, have little hatred of Idolatry, and lesse love of the truth. And these are civill hypo∣crites. Both these in the hypocrisie of their hearts, perswade themselves, that they are in the favour of God, and shall escape the wrath of Christ, when he shall come to judge: either in this life, or the life to come. And these, and none more, lie censu∣ring,

judging and condemning, one another, and remember not that the Judge standeth at the dore, ready to judge, and con∣demne them both: seeing he commandeth both, he will con∣demne for the neglect of either: and the curse is to him, that neg∣lects religion, and the first Table, as well as the second, and honesty.

[Vse 3] To perswade these hypocrites, to come out of their hypocrisie, and both them and all others to take upon them the care of per∣forming obedience to Christ, in both: be carefull of religion with honesty, and of honesty with religion; this must be done, and the other must be lest undone. Hast thou any knowledge of God, any love of the truth, any care of the Lords day, any feare of his great name, any love to heare, or to pray? See thou be carefull of justice, chastity, sobriety, obedience, fidelity, and true love to men; Or else for all that, when thou thinkest to have Christ, for thy Saviour, thou shalt finde him but a swift witnesse, and an irefull Judge against thee; So on the contrary. Many will easily grant me; that if a man be never so religious, so devout, and carefull of the first Table: yet if he be unjust, an extortioner, a murtherer, and such like, As they Acts 28.5. judged of St. Paul; so the Lord will not suffer him to live, but his judgements shall be upon him, and condemnation in the life to come. But if a man be just, chast, mercifull, and such like, though he know not reli∣gion, be without the feare of God, and care of his service, though a swearer, & blasphemer, a prophaner of the Lords day, yet he may do well enough, and no fear of perishing, or judgement, and so will they speake, both in life, and death; which is all one as if they should thinke, a man which is guilty of felony, murder, and such like, must needs be judged by the law of the land; but if not of these, though he be a traytor to the Kings person, yet is there no feare. But if a traytor shall die though not guilty of felony, and a felone, though not culpable of treason, by the justice of mans law; much more they who shall separate these two Tables. Therefore must we endeavour, to be religiously honest, and ho∣nestly religious, to avoide the transgressions of both Tables, and to do the duties of them; lest if we separate these, we lay our selves open to the judgements of God in this life, and separate our selves from the comfortable, and happy presence of the Lambe, and him that sitteth upon the Throne.

Against the soothsayers.] The first particular, whom he will judge, and under this all of the like kinde. Such Deuter. 18.10, 11. Let none be found among you, that maketh his sonne or daughter go through the fire, or that useth witchcraft, or a regar∣der of times, or a marker of the flying of foules, or a sorcerer; or a charmer, or that councelleth with spirits, or a soothsayer, or that asketh counsell at the dead.

[Doctrine.]

The Lord as he will judge, and destroy all other Malefactors, so will he soothsayers, witches, inchanters, sorcerers, Necroman∣cers, wizards, and all such like: so is affirmed here; And if we loke to the old Testament, and things that are past, we shall finde it true. Deuter. 18.12. For all that do such things are an abomi∣nation to the Lord: and because of these abominations, the Lord thy God doth cast them out before thee. 2. Kings 17.17, 18. And they made their sonnes and their daughters passe through the fire, and used witch-craft, and inchantments, yea sold themselves to do evill in the sight of the Lord to anger him, therefore the Lord was exceeding wroth with Israel, and put them out of his sight, and none was left but the tribe of Iudah onely. Mich. 5.12. And will cut off thine Inchanters out of thine hand, and thou shalt have no more soothsayers. In the new, Gal. 5.20, 21. Revelat. 21.8. Sorcerers shall have their part, in the Lake that burnes with fire, and brimstone.

[Reason 1] Because they are grosse Idolaters, and the art they use, is grosse Idolatry; for here is ever either the expresse invocating, and calling upon the Devil, & seeking from him knowledge of things secret, and to come, helpe in trouble, deliverance from danger, and such like proper unto God; or else some secret, and covert invocation on him: as under the name of the dead, or under some barbarous tearmes, which have no signification: or by some su∣perstitions and arts of slight, invented by him; Which Tertul. l b. de anima. calleth second Idolatry: for as in the first, he fained himselfe to be a God, so here an Angel, or one that is dead, and such like, & in both, he seeks to be worshipped, when as then they are worshippers of the devill, taking from the Lord, that was his, most gratefull and acceptable to him, invocation and his wor∣ship, and giving it to his most deadly and greatest enemy; How should he put it up, and not be revenged of such a generation?

[Reason 2] Because they bewitch, and deceive many, and draw them into the same sins, and so bring them to destruction: as is said of Simon Magus. Acts 8.9. When as therefore they so strive against the glory of God, and salvation of others; no marvell, if the Lord will judge and destroy them.

[Ʋse 1] To stir up the Magistrate to draw forth the sword of justice a∣gainst these, and to cut off all such workers of iniquity, from the City of God, for they ought to do as the Lord would, and will do, seeing they have the commandement for it, Exod. 22.18. Thou shalt not suffer a witch to live. Levit. 20.27. And if a man or woman have a spirit of divination or soothsaying in them, they shall die the death: they shall stone them to death, their bloud shall be upon them. So did Saul while he was assisted of the Lord, and Iosias 2. Kings 23.24. And this as well such as hurt as helpe, and though they do neither, yet if they have familiarity with a spirit, as both the law of God, and our Land requires. And slender it is which is

objected, to say now there are none, when this place speaketh of the time of the Gospell; and never would the Apostle have threat∣ned any if there had not beene such sinnes, and such offendors, to have thus fought with a shadow.

[Ʋse 2] To perswade men to avoide this sin, and not to fal into it to be∣come sooth-sayers, wizards, wisemen, &c. upon hope of gaine, for desire of revenge, affecting vaine-glory, to know and reveale things to come, or for any such cause; knowing that though they can escape the law and punishment of man, either hurting not or covering their sorcery and witch-craft by medicines and hearbes, or deny they consult with any spirit; yet shall they not the judgement of Christ, who is the witnesse, and sees the secret of their compact with Satan, beholds their invocation and wor∣shipping of him, either in secret place, or in secret maner, and howsoever it is, and will judge them, and doth judge them in this life with blindenesse, hardnesse of heart, oftentimes poverty, and such like; but sure he shall judge them in the life to come, and give them their portion with him who have sought to better their portion by him.

[Vse 3] To disswade men from seeking to sooth-sayers and sorcerers, &c. or having any commerce or fellowship with them in their art, to seeke from them the knowledge of things to come, the finding of things lost, the helping of creatures ill affected, and such like; for besides that, it is absolutely forbidden in the word God, and threatned, Levit. 20.6. Manifested in the example of Saul, 1 Sam. 28. This may disswade, because they shall be par∣takers of their sinne, and consequently of their punishment, and be judged by Christ; for judging these, he will judge them who communicate with them in the same sinne, yet is it lamentable and fearefull to see what flocking there is of men, but more of women, to men and women who cannot chuse but be witches, and have familiarity, or commerce openly or closely with the Di∣vell, sometimes for things lost, sometimes for barrennesse, some∣times for long and extreame diseases of their children; not fea∣ring this, that Christ will judge them, then those who commu∣nicate with them, and are the causes of their practises: for as no receivers, no theeves; so no frequenter to those, no such, specially such as are called white and good witches, or sorcerers; but they will say they are bewitched, Ergò: they may seeke to be helpt. Answer. As if there were not a God in Israel, that ye goe to en∣quire of Beelzebub the God of Ekron. 2 Kings 1.3. Or that God were not able to dissolve the workes of the Divell; Did Iob this, when no doubt he discerned, as well as these, that he was be∣witched? But ease and deliverance often followeth after this. In possessions, Divells depart, in other extremities thing•• are appea∣sed. Answer. This is nothing; for first Divells know how to

agree among themselves to deceive men, and none of us would trust or commit his businesse to one that is deceitfull and perfidi∣ous. Now the Divell is not onely a lyer, but the father of a lye. Secondly, if health and ease follow, it may be it is the effect of the lawfull meanes which was used before, and God seeing how cor∣rupt and impatient thy heart was to abide his leasure, and make use of them, gave thee over to thy corruption, and let thee have thine owne will, even then to use such an unlawfull meanes, when health and ease was at hand, as if it had been an effect of that, to confirme thee in thy blindenesse and infidelity: or lastly it may be like that Deut. 13.3. Thou shalt not hearken unto the words of that Prophet, or unto that dreamer of dreames: for the Lord your God proveth you, to know whether you love the Lord your God with all your heart, and with all your soule. And therefore for thee to take heede how thou hearkenst to these, lest thou bewray thou lovest not the Lord. But they use nothing, but good words and lawfull meanes, prayers, and hearbs, and simples, and such like; I answer, first with Saint Chrysost. she is a Christian woman that useth the spell, and nothing but the name of Christ. They spake these words before going, when they ex∣cused themselves for the like. He answereth, For that cause hate and detest her the more, be∣cause she vilely abuses the name of God, profes∣sing her selfe a Christian, she doth the workes of an heathen; for so the Divells confesse the name of God and yet were Divells still. For they said, Luke 4.4.1. Thou art Christ the son of God, yet he rebu∣ked them and cast them out. Therefore I would intreate you to beware of this deceit; for as they who are tempe∣ring bitter cups for children, first rub the mouth with hony that that headlesse age when it shall perceive the sweetnesse, shall not feele and feare the bitternesse; and they who give poysonfull hearbes, give them the titles of medicines, that no man then rea∣ding the superscription of a remedy, should suspect poison: So deal these. Besides in their hearbes, the Divell is but Gods Ape, who seeing him not doe things, but by meanes, useth the like that no man might suspect him, as he appeared in like habit to Samuel. But to conclude, what colour and covert soever is made, Christ is the witnesse, and knowes all, and he wil be the Judge to reward all who shall thus pollute and defile themselves.

And against the adulterers.] The second particular, adultery in the Etymology of it, is a going up to another mans bed. As Gen. 49.4. Thou wast light as water, thou shalt not be excellent because thou wentest up to thy fathers bed; then didst thou defile my bed, thy dig∣nity is gone. In the nature of it, it is the carnall knowledge of a wo∣man, who is bound to another man; but no doubt in this place

not onely this, but under it, fornication and wantonnesse, and all uncleanenesse is contained, as in the commandement.

[Doctrine] The Lord as he will judge, condemne, and destroy all wicked men, so adulterers, whoremongers, fornicators, buggerers, and other uncleane persons, here, and Gal. 5.19.21. Ephes. 5.5. Heb. 13.4. Marriage is honourable among all men, and the bed un∣defiled: but whore-mongers and adulterers God will judge, Reve∣lat. 21.8.

[Vse] This ought to make every one flye adultery, though he can escape the punishment of men, yet for Gods judgement, in this life often wasting of the body, and fearefull diseases, poverty, re∣proach and ignomy, such as shall never be put out; that fearefull judgement Iob speakes of, Cap. 31.9.10. But if these be not feared because they befall in a few, and yet may he be of the few, yet this should, Eccles. 11.9. that Christ will judge him and con∣demne him, exclude him heaven, cast him into hell, and the fire that burnes for ever.

And against false swearers.] The third particular, which is not set downe barely as the others, but with this addition of falsly, or vainely. The reason is, because to sweare is not simply unlawfull, as the other, but a thing that a man is oftentimes bound to for the glory of God, and for the profit and necessity of others; so it be by the Lord alone, and taken in truth, not swearing a lye and false thing, in judgement, advisedly and upon necessary occasion, in righteousnesse, promising by oath nothing but that is lawfull and just, and undertaken for the glory of God, the discharge of duty, the appeasing of controversie, the satisfying of others, and the clearing of a mans innocency. But these and their like being wanting, it is a false oath, and men sweare falsly.

[Doctrine] The Lord he will judge and condemne all false swearers, such as sweare by others then himselfe, false things not in truth, rashly not in judgement, unlawfull things not in righteousnesse, neither respecting Gods glory, the good of others, discharge of duty, &c. So here, and Exod. 20.7. Thou shalt not take the name of the Lord thy God in vaine: For the Lord will not hold him guiltlesse that taketh his name in vaine: Not guiltlesse, but under that bitter curse of condemnation, Deut. 27.26. Zach. 5.2.3.4. James 5.12. But be∣fore all things my brethren sweare not, neither by heaven, nor by earth, nor by any other oath; but let your yea, be yea, and your nay, be nay, lest ye fall into condemnation.

[Reason 1] Because he hates such oathes, Zach. 8.17. And let none of you imagine evill in his heart against his neighbour, and love no false oath for all these are the things that I hate, saith the Lord: now hating these, he must needes for them, hate those that love and practise them; and hatred will procure judgement, wrath, and destruction.

[Reason 2] Because swearing by others they are idolaters: for whereas an

oath is not onely Gods ordinance, but a speciall part of his wor∣ship, both because there is invocation, and because it is in the first table commanded, and of the solemne forme of imposing an oath, which was this, give glory to God, Josh. 7.19. And the solemne rite of taking an oath among the Jewes, which was to stand be∣fore the Altar, 1 Kings 8.31. and was a custome among the Athe∣nians and Romanes. Then to give Gods worship to another, is idolatry, and idolaters must be judged and condemned.

[Reason 3] Because, if rashly by him, the name of God so deare unto him he dishonouring and vilifying it, by such usual & rash swearing, he wil revenge it. If seriously & yet not in truth, for things past or to come, knowing them to be false, & intending not to do them, he cals God as a witnesse of his false-hood, and a revenger of it, and so must he come upon him; for this he tempteth God desperately, and dareth him as it were to his face, to execute his vengeance upon him.

[Vse 1] This may shew us the fearefull estate, not of a few, but of a multitude, and whole troopes of men and women, being common and usuall, false swearers, who can neither buy, nor sell, meet, nor depart, neither speake seriously, nor in jest, neither perswade, nor promise, neither intreat nor threaten, neither relate things past, nor draw men to the expectation of things to come, without swearing and many oathes, oftentimes by those which are no Gods, committing idolatry, usually, rashly, and unadvisedly, and not seldome wickedly, falsly, and deceitfully. In this sin are wrap∣ped both parents and children, masters, and servants, rich and poore, high and low, noble and base, Minister and people. If the Lord that threatneth to be a swift witnesse against such, and a se∣vere Judge, should now come to destroy and cast to hell all such; how fearefull then would we thinke and account their condition to be? Verily how nigh that day of Assize and of his glori∣ous appearing, is no body can tell; few suspect it to bee so nigh as it is: but say it be as farre off, as they suppose, yet doth he judge them every day. It is a judgement, and a fearefull one, that they sinne every day, and sweare every houre, and see it not, to leave and forsake it; but the morning swearing is punished with the afternoone, this day with to morrow, &c. And for all these, the plague of God and his judgements ready to breake in at the doores, though he see it not, yet others may see it manifestly. Tell me what wouldest thou thinke his state and condition to be, that had a bal of fire hanging over his house, ready to fal upon him to consume him, his wife and children, servants, and all that he hath in a moment; and yet he and they all within doores, give themselves to chamberings and wantonnesse, to drunkennesse and gluttony, to whoredome and uncleanenesse, by that meanes to drawe and hasten this to fall upon him and consume him? woul∣dest thou not thinke him in a fearefull condition? such is the

state of every swearer, the plague of God tends upon their house, the volume of curses is hovering and flying about their houses, and this fire hanging over them, and still by their oathes, as the Faulconer by his Lure and hallow, calling this to fall upon him; and their case the more fearefull, because custome hath made them when they sweare they deny they did, and if they be evicted for it, they account it as nothing, no more then an ordinary speech: As Saint Chrysost. ho. ad Baptiz. si quis jurantem increpaverit, ri∣sus movet, jocos narrare putatur. But the same day, or the day af∣ter that Lots sonnes in law mocked and despised their fathers ad∣monitions, the fire of God devoured them and their City, Gen. 19. So may it upon them; pitty then their fearefull conditions, and feare and flye their society, their fellowship, their families; for though thou hast escaped hitherto, yet when the flying book en∣ters in at their doores and windowes, thou maiest happily be there then, and partake in their plague; but in truth thou hast not escaped, but as they by the custome of their owne sinne are growne sencelesse, so thou by theirs art grown lesse to fear an oath then thou didst before, and so hast got more hurt to thy soule, then ever they shall be able to doe thee good to thy body and state, howsoever thou promise thy selfe great things by them.

[Vse 2] This may serve for secure men, who lye in this sinne, to hate swearing, or are ready to fall into it, to perswade them, as Zach. 8.17. And let none of you imagine evill in his heart against his neighbour; and love no false oath: for all these are the things that I hate, saith the Lord. If not for the haynousnesse of the sinne, yet for the punishment. If not in a state where there is little law a∣gainst it; yet in a Church where the King of it is both a swift Witnesse, and a severe Judge, and will both judge and condemne every false swearer. S. Chrysostome disswading from this sinne, and perswading little, at length breakes forth into this: I would I might uncover and lay open the soules of ordinarie swearers naked, and set their wounds and skarres be∣fore their eyes, which they daily receive by oathes: then there would be no need of admonition or coun∣sell; because the sight of their wounds would more prevaile then all my words. This would I wish, to give them the sight of their sin, and the guilt of it, but if it prevaile not, I would I could give them the sence of it, that I could make them see and beleeve the judge∣ments and punishments which belong to it, that the flying booke full of curses is long since come abroad, and is ready to seize upon their houses and persons. That Christ will certainely as he heareth every oath, so judge them for it, and lay heavy plagues upon them. Me thinkes this should be like the Ship-masters voyce, Jonah 1.6. What meanest thou O swearer? call

upon God that thou perish not. And so to be carefull to avoid them themselves, to reforme them in theirs: not swearing for gaine, lesse for pleasure or vanity: not for curtesie, as in sitting down, and ta∣king places: not in passion, and such like, but remembring the law, thinking of the judgement, not forgetting the Judge: and so not alleadging excuses. Jam. 5.12. But before all things my bre∣thren, sweare not, neither by heaven, nor by earth, nor by any other oath; but let your yea, be yea, and your nay, nay; least ye fall into condemnation.

And against those who wrongfully keep back the hirelings w••ges] The fourth particular is oppression: and the particulars of this, are severall: this the first, that when a man hath hired and used ano∣ther, and had his labour, and sweat, whether he were hired by day, weeke, or yeare, whether by day, or by whole, if they re∣taine their wages, from them unjustly, deny it them directly, or un∣der some colour, or diminish it; or defer it: which is an injury unto them, he will judge them.

[Doctrine] The Lord he will judge, and condemne, and destroy, all such as keepe backe their hirelings wages, which for his living wor∣keth with him: either by day, moneth, or yeare, and such are here threatned. Like to this that Jer. 22.13. Wo unto him that buildeth his house by unrighteousnesse: and his chambers without equity: he useth his neighbour without wages: and giveth him not for his worke Jam. 5.4. Behold, the hire of the labourers, which have reaped your fields (which is of you kept backe by fraud) crieth, and the cries of them that have reaped, are entered into the eares of the Lord of Hoasts.

[Reason 1] Because they transgresse the law of justice, which requires they should give to every man his owne, and not withhold the right from the owner of it: but they having had their labour, their wa∣ges is then the others right and due: so that to withhold it is in∣justice: but all unjust men, he will judge and destroy.

[Reason 2] Because they are cruell, and unmercifull: for a mercifull man will not defraud his beast: but gives him his due when he labou∣reth for him, regarding that Deut. 25.4. Thou shalt not muzell the Oxe that treadeth out the Corne. God speakes not for oxen, but for men, and if mercy be not shewed here, then Jam. 2.13. There shall be judgement mercilesse, to him that sheweth no mercy, and mercy re∣joyceth against judgement.

[Vse 1] Then are there many in this City, many (I fear, nay, it is without feare,) hearers of the word, whom the Lord will judge: be∣cause they keep backe the hire of the labourer, and are the la∣bourers pursebearers, and cofferers, whether they will or no: verily Christ shall judge them for it, will they, nill they.

[Vse 2] To teach those, who have servants, or use hirelings, to take the Apostles rule, Collo. 4.1. Do not detaine, and defraud them of their wages: it is equall, it is right you should give it them; know

you, else you have a Master in Heaven: give it them chearefully, fully, readily, not fraudulently; else this Master shall be your Judge: and he is the witnesse of all your fraud: if you have done it, do it no more: and for that is done, make them restitution; search your bookes, and see wherein you have defrauded them. Deut. 24.14.15. Thou shalt not oppresse an hired servant that is needy and poore, neither of thy brethren, nor of the stranger that is in the land within thy gates; thou shalt give him his hire for his day, neither shall the sunne go downe upon it, for he is poore and therewith sustaineth his life, lest he crie against thee unto the Lord, and it be sin unto thee.

And vex the widowes.] The second particular of the fourth kind of sinners, whom the Lord will judge: namely, such as vex, injure, and oppresse widowes; howsoever this with those which follow, are usually joyned together in the Scripture, yet because he that doth any one of these, though he do them not all, shall be judged of Christ; I will speake of them briefely and severally.

[Doctrine] The Lord he will come neer to judgement, to punishment, and destruction, against all those, who vex, oppresse, and injure the widowes. So is it here. And that Exod. 22.22.23.24. Ye shall not trouble any widow, nor fatherlesse child. If thou vex, or trouble such, and so he call and crie unto me, I will surely heare his cry. Then shall my wrath be kindled; and I will kill you with the sword: and your wives shall be widowes, and your children fatherlesse. Deuter. 27.19. Cursed be he that hindereth the right of the stranger, the fatherlesse and the widow; and all the people shall say, so be it. Jer. 22.3.5. Matth. 23.14. Wo be unto you Scribes, and Pharises, hypocrites, for ye devoure widowes houses, even under a colour of long prayers: wherefore ye shall receive the greater damnation.

The sinne is made the greater, because it is coloured, and the punishment threatned to be heavier; but a wo is denounced a∣gainst them, because of the simple sin.

[Reason. 1] Because they are guilty, not onely of injustice, but cruelty; of cruell injustice: for to injure, and vex any, is injustice: but to vex widowes, and such as are weake, and helplesse, is cruelty; and then, Iam. 2.13. There shall be judgement mercilesse, to him that sheweth no mercy: and mercy rejoyceth against judgement.

[Reason 2] Because God he professeth himselfe, the helper of the help∣lesse: and the patron of such as are without succour, and friends: therefore as he must right their wrongs, so must he relieve them oppressed, and revenge their oppressions.

[Vse 1] This may admonish those, who are in authority, and place of justice, to defend the widowes cause, when it comes before them: or what power soever they have in their hands, as Isaiah, 1.17. Plead for the widow, whether she be rich, or poore: for if rich, it is but justice: but if poore, it is both justice, and mercy. That many

will do, and it is lesse thanke worthy: because they are able to re∣compence them by some gratefullnesse, and other meanes; In whom there is a shew of justice, but no justice indeed, and in truth, but a desire of gaine. The other is the harder, and as just, so mercifull, and hath the promise of good from God: as in the ge∣nerall, Luke, 14.14. And thou shalt be blessed, because they can∣not recompence thee: for thou shalt be recompenced, at the resur∣rection of the just. Those shall be recompenced of men, these of God. This they ought then to doe chearefully, and not as the unrighteous Judge, unwillingly, but as Iob, 31.16. who would not suffer the eies of the widow to faile.

[Ʋse 2] Then may all those, who are vexers, oppressors, and injurers of widowes know, what they are to looke for from the Lord: that howsoever they thinke all safe, and he is farre off, yet he will come nigh to them to judgement: and be swift, when they thinke, he is slacke: either to make their houses destitute, or their wives, wi∣dowes, or to bring some such fearefull judgement against them: besides the afterclaps, that which is to come after this life. But who are these, that some men may see themselves touched? Ve∣rily there are divers sorts of them: some injure rich widowes, who left by their husbands, under whose shadow, they prospered well; are by unjust Executors, long kept without their portions, and widowes part: and never recover it, but by long sute in law, where the best part is spent, before the other is recovered; If they have it without any such troubles, then are they by unconsciona∣ble kindred, bought and sold, by a peece of money to a man that hath neither wealth, vertue, nor grace; many a man labouring for her, making great shew of wealth, which in truth, many pounds is worse then nothing: for poore widowes, utterly forsaken of all kindred, and friends, on both sides, never deserving the commendations given by Boaz, Ruth 2.20. for they soone cease to do good, both to the living, and dead; And doing thus to kindred, what can be expected of those who are not allied to them? but that they should leave them destitute, and soone subvert their cause, or not right their wrong; but be readier to vex them: some, as the Creditors of that widow, 2. Kings 4. (though in this ge∣nerally, this City lesse capable, if they find any reasonable dealing.)

[Vse 3] This may perswade every one to avoid this sin, if he have no love to justice, no affection to mercy, yet if he have any feare of punishment, let him vex neither the rich, nor the poore, neither his friend, nor one that is friend to him. But if he would have his curse, turned into a blessing, he must have care and do his best, that when he rejoyceth, and is full, the widow may be so too: as is commanded in the feast of the Tabernacle, Deut. 16.13.14.15. and let her have a part with thee, both of the field, and vineyard, Deut. 24.19.20.21. that thou maiest pray with more boldnesse

before the Lord. Deuter. 26.13.15. Then thou shalt say before the Lord thy God, I have brought the hallowed thing out of mine house, and also have given it unto the Levites, and to the strangers, to the fathers, and to the widow, according to all thy commandements, which thou hast commanded me: I have transgressed none of thy commandements, nor forgotten them. Looke downe from thy holy ha∣bitation, euen from Heaven, and blesse thy people Israel and the land which thou hast given us (as thou swarest unto our fathers) the land that floweth with milke and honey.

And the fatherlesse.] The third particular of oppression, when they injure, and vex the fatherlesse: such as are without all helpe, and hope.

[Doctrine] The Lord will come nigh to judgment, to all such, as vex, oppresse, and injure the fatherlesse: such as are left yong, not able for age and counsell, and advice to defend themselves. So here, so in Exod. 22.22.23. And Deut. 27.19. Jer. 22.3.5. Iob shewes this was just with God. Job 31.21.22. If I have lift up my hand a∣gainst the fatherlesse, when I saw that I might helpe him in the gate: let mine arme fall from my shoulder, and mine arme be broken from the bone.

Reasons as in the former.

[Vse 1] To perswade, all in authority, to judge for the fatherlesse, when his cause comes before them, as is commanded, Isaiah 1.17. which is, not that they should accept persons, and pervert justice, for the fatherlesse, because he is so: a thing forbidden by God, and horrible before him: to favour the person of the poore, as to feare the great and rich, in an unjust cause: but that when the poore fatherlesse cause, comes before them, against some great men, or rich deceivers, that seek to vex them: they should defend their cause, though they sue but in forma pauperis: and re∣spect the justice of it, as if they were rich: and do for them that which is right, so shall they shew themselves Gods; for where the name is given to them, there the duty is injoyned them: Psal. 82.1.2.3.4. For the Magistrate is specially ordained for these, not for such as are great men, who neither will doe right, nor suffer wrong: able enough to right themselves, and defend their own causes: or not so much for these, as for the poore orphanes, wi∣dowes, and such like; As the defence is for the little coppes, and small trees of grooth, not for the great okes, they have not such need of fencing against beasts, as those.

[Vse 2] Then may many men, expect the judgments of God: who vex, and oppresse, for their owne gaine, many pore orphanes, and fatherlesse children: sometimes colourably, sometimes openly; Often they colour it by pretence of law, and are legall oppressors: who obtaining Wards, do fell them from one, to another, as men do horses: and when they are marriagable, tender them such mat∣ches

as they must live miserably all their lives with, if they accept them; so far different in nature, state, religion, and such like: or if they accept not, when they, tender of purpose, such as they know, they wil not regard, then make they a further commodity of them, that they happily recover, not that oppression of many yeares, if they do in all their lives. Others that are Guerdons, and Tutors having their portions, give unto them such liberty, that by their indulgences, they grow unthrifts, that of their possessions and mooveables, they often interest themselves, and strip them of all, often defrauding them of many things, wherewith they were put intrust; many feed them with money, and inwrap them into bonds, to be paid when they come to yeares, treble, and quadrible, that they are often out of their wealth, before they be at yeares. Many Executors put in trust with the whole estate, make their fathers conditions far worse, then it was: that in this case that part of the proverbe is true, There is never any dead man rich: that is, so rich as he is, or was accounted before, and in truth was: yet Executors, extenuate, and lessen his state, to better themselves: counting him a bad Cooke, who cannot licke his owne fingers: In this number of sinners, may go many fathers in law, who mar∣rying the widow to inrich her to himselfe, cares not how he de∣fraud the children: many mothers to advance themselves, care not what become of the children of their owne bodies: with infinite such, which happily many men of more experience, could better decipher them; but if there be others, not touched by me, he that is both witnesse, and Judge, seeth all, and will judge, and indeed doth judge, the former oppressions, in the age before, by that which is in our age, and will this, by that which is to come. I will make your children fatherlesse, and so helplesse. As Samuel to Agag, 1. Sam. 15.33. But besides all this, he will feare∣fully destroy all such.

[Ʋse 3] To perswade, all guilty persons, though not before men, yet before God: to enter into themselves, and examine their owne lives, and former practise, and see that they repent of this sinne, as well as others: and if they do truly, let them make restitution to such, else that may we use: Mich. 6.10. Are yet the treasures of wickednesse, in the house of the wicked, and the scant measure that is abhominable? and set it on with verses 11.12.13. shall I justifie the wicked balances, and the bag of deceitfull waights? for the rich men thereof are full of cruelty, & the inhabitants thereof have spoken lies, and their tongue is deceitfull in their mouth: therefore also will I make thee sicke in smiting thee, and in making thee desolate because of thy sinnes. For no restitution, no repentance; where there is know∣ledge, and ability of all, without a man do it.

And oppresse the stranger.] The fourth particular, injuring, and oppressing of strangers: some were strangers by nature, but pro∣selites

to the religion of the Jewes; and these, I take it, are not ac∣counted strangers, nor so called; they had happily a note given them, and signification of it, that they were of some other coun∣try: As 2 Sam. 11.6. Vriah the Hittite, and 1 Sam. 26.6. Abime∣lech the Hittite; but they were as if they had beene borne in the Land, and of these I take it he speaketh not here: but others were onely peaceable in the Land and State, living, or trading with them, and though not professours, yet not persecuters, or open opposers and disturbers of their religion.

[Doctrine] The Lord will judge, punish and condemne those, who injure and oppresse strangers: such as being borne in another country doe professe the same religion, or live peaceably among them. Mani∣fest, as here, so by Exod. 22.22.23. Deuter. 27.19. Jer. 22.3.5. Ezek. 22.29.30.31. 2 Sam. 12.9.10. and Cap. 21.1.

Reasons first and second, as in the former.

[Reason 1] Because no man ought to oppresse his neighbour, or brother, if he doe, God will judge him for it; this will be granted of all, but a stranger and such an one as this, is as his brother, and his neighbour, as is manifest, Luke 10.30. Levit. 19.33.

[Reason 2] Because the Lord he loves the strangers, Deut. 10.18. Now to injure and oppresse such strangers as he loves, or such as he loveth, he will revenge and judge.

[Vse 1] To instruct all in authority to use their authority in the defence of the strangers right, as well as those who are home borne; and to relieve them oppressed, as we may understand that Isaiah 1.17. not to accept his person no more then his who is home borne, but doe him right against him that is home borne, as well as this a∣gainst a stranger. If he must preserve a servant in the cruelty of his Master, Deut. 23.15.16. Thou shalt not deliver the servant unto his master, which is escaped from his master unto thee: he shall dwell with thee, even among you, in what place he shall chuse, in one of thy Cities where it liketh him best: thou shalt not vex him. (It was not a re∣fuge for every wicked man, but for him that was knowne to be cruelly used, and fled to them for the name of the Lord.) Then must also be Sanctuaries to strangers distressed.

[Vse 2] To teach us what their portion shall be from the Lord who grieve and vex strangers; that is, all such as murmure that our Church should be like to a Hen which doth not onely nourish up her owne Chickens, but also strange ones, that are excluded from their owne damme: So doth the true Church, and so hath ours; which these men hate, and would have them excluded, onely for their owne profit and gaine; and therefore are they ready to favor any against them, as much as in them is, to hinder their right, and to pervert their justice. They tell us they grow rich amongst us, and get the wealth when many are impoverished; but is their eye evill because the Lords is good? or doe they hate them because he

prospers them? So did the Egyptians, the Israelites: But by what meanes grow they rich, otherwise then by following a lawfull calling, and labouring as thou dost? and if thou be poorer, it is because thou art idler or more wicked. The Lord taught the con∣trary by that Law, Levit. 25.47. &c. And by that which he al∣lowes unto them, one and the same Law, as to him that was born in the Land, as is often shewed and repeated, save in the matter of remitting debts, in the seventh yeare, Deut. 15.1.2.3.

And feare not me.] The fith sort of sinners that the Lord will judge, are in a more generall kinde such as feare not him; that is, such as have no continuall awe of him, in respect of his power and mercy, for these and the fruits of them to avoyde evill and flye from sinnes. Now in the conjunction of these is noted by some, that this is the roote and cause of others. i. such and such have they done, and this is the cause, hence it comes because they feare not me.

[Doctrine.] The want of Gods feare wheresoever it is, is the cause and roote of all sinne, many and great, as the feare of God is the cause of mens flying and avoyding of sinne. The later is manifest, Prov. 8.13. The feare of the Lord is to hate evill, Deu. 5.29. Deut. 42.18. & 39.9. Then the contrary where it is not, for take away the cause, take away the effect. And so the latter is proved, and by that Gen. 20.10.11. Then Abimelech said unto Abraham, what sawest thou, that thou hast done this thing? Then Abraham answered because I thought thus, surely the feare of God is not in this place, and they will slay me for my wives sake. Exod. 1.17. Psal. 36.1. Amos 6.3. Rom. 3.18.

[Reason.] Because as August. in Psal. 79. Two things cause all sinnes: desire and feare; there is a re∣ward proposed that thou maiest sinne, thou dost it because thou desirest the reward, thou art terrified with threatnings, thou dost it for feare of smart. Now where the feare of Gods power is, it will expell all such desire of pleasure or profit; for feare is the strongest affection, and stoppeth the passage of desires; as in a co∣ward, and one condemned. And the lesse feare will be overcome of a greater, as a strong and great naile drives out a small one. Luke 12.4.5. And I say unto you my friends be not affrayd of them that kill the body, and after that are not able to doe any more: but I will forewarne you whom you sha l feare; feare him which after he hath killed, hath power to cast into hell: yea, I say unto you, him fear. Now where this feare is wanting, no marvaile if they fall either for desire or pleasure into many and strange sinnes.

[Vse 1] This may teach us what to expect from men who want the feare of the Lord: They will sinne for a peece of bread, a small matter of pleasure or profit: a little feare, if they have the occasion and opportunity, will draw them to any thing; for take away the

bankes from the sea, and the bridle from the horse, whither will not that flow, and whereinto will not he breake? such and so unruly is the corruption of man, if it have not this banke, and this bridle to keepe it from outrage, murther, adultery, perjury, op∣pression, and injustice, or any sinne will be nothing in their hands. What will they not dare to doe? If Kings command, they will murther innocents, not as the Midwives: If Queenes enjoine, they will accuse, judge, condemne, and execute the guiltlesse; as those wicked Judges, 1 Kings 21. did innocent Naboath upon Iezebels letters.

[Vse 2] We learne what to judge of men, whom we see living either in these sinnes or any other the like; they are men destitute of the feare of God, even a servile feare, for this will prove it. vide Cap. 1.6. first effect of feare.

[Vse 3] That we may be free from these sins, let us labour for this feare, vide ibid.

Saith the Lord of hoasts.] This is added for confirmation that none should promise to themselves safety for any outward re∣spects, as if he could not punish them. vide Cap. 1.4.

Notes

• Veritatem inauditam si damnent le∣ges. praeter invidiam iniquitatis, etiam suspi∣tionem me∣rebuntur alicujus con∣scientiae, nolentes audire, quod auditum damnare non possunt. Tertull. Apolog. adversus gentes, Cap. 1.10.
• Sceleratū est cū nove∣ris esse pium & sanū ali∣cujus, sensū ex verbis in∣commodè di∣ctis statuere errorem. Luther.
• Christianae mulier est haec ex∣cantaus, & nihil aliud loquitur quam Christi nomen. Chrysost. ho. 21. ad popul Antioch. Proptere à namque magis odi & aversar•• quod Dei nomine ad contumelium utitur quod se di∣cens esse Christianam, gentili∣um opera facit. Etenim & Dae∣mones Dei nomen fatebantur & tamen erunt Daemones. Chryso.
• Ʋtinam mihi liceret frequenter jurantium a∣nimas exuere, & ipsorum oculis subjicere vulnera & cicatrices, quas quoti∣die capiunt à juramentis nec admonitionis, nec con∣cilii indigeremus, quo∣niam vulneram aspectus omni sermone potentius. Hom. 14. ad pop. An∣tioch.
• This will make them like unto the Lord
• Chrysost ho. 5. de paeni∣tent. To. 5. p 734 a.b.c. 2.
• Chrysost ho. 46. operis imperfecti.
• Omnia peccata duae res faciunt, cupiditas & timor: proponitur praemium ut pecces, facis propter quod cupis, terreris minis, facis propter quod times, August. in Psalm. 79.