Commentary on Malachi, Commentary · Chapter 3 · Verse 5
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 onelyonly 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 exerciſe 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 ſpeedily will I lay open all your ſinnes, for all your windings and turnings, 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 deſtruction 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 particular 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 patience 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 certainely 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 leſſen 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 teſtimonies 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 endeavour 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 informe 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 deſerts 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 upon knowne cauſes knowne to them, onelyonly 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 onelyonly 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.*Veritatem inauditam ſi damnent leges. praeter invidiam iniquitatis, etiam ſuſpitionem merebuntur alicujus conſcientiae, nolentes audire, quod auditum damnare non poſſunt. Tertull. Apolog. adverſus gentes, Cap. 1.10. 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 ſuborned, 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 righteous 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 becauſe they have affection to them, condemning others and their actions, becauſe they diſlike them, or condemning ſome mens doings, onelyonly for the name they have: Like unto thoſe who being ſick of a feavour or frenſie, being deceived by the ſimilitude of right lines drawne upon the wall, thought they ſaw ſome deformed and ill ſhaped creatures: (ut Ariſtot.) So they out of ſicke diſeaſed and corrupt mindes, doe not onelyonly 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,*Sceleratū eſt cū noveris eſſe pium & ſanū alicujus, ſenſū ex verbis incommodè dictis ſtatuere errorem. Luther. Tis a wicked 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 offendors, 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 onelyonly, or firſt onelyonly, 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, manifeſted here, for they are joyned together as it were, in one condemnation: proved further, from the threatnings, and executions, laid downe in the word, where we ſhall finde the Idolater, the Sabboth breaker, the ſwearer, &c. threatned, and puniſhed as well as the Adulterer, murtherer, and other diſhoneſt, and unjuſt perſons. 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 againſt 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 commanded 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 terrible 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; ſlandering, 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, prophaners of the Lords day, neglecters of the worſhip of God, careleſſe, negligent, drouſie hearers, and prayers, have little hatred of Idolatry, and leſſe love of the truth. And theſe are civill hypocrites. 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 cenſuring, judging and condemning, one another, and remember not that the Judge ſtandeth at the dore, ready to judge, and condemne them both: ſeeing he commandeth both, he will condemne for the neglect of either: and the curſe is to him, that neglects 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 performing 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 religion, 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 honeſtly 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 regarder 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, Necromancers, 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 abomination 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 onelyonly. 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 ſuperſtitions 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 worſhip, 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 againſt 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 threatned 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 become 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 worſhipping 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 partakers 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 Divell, ſometimes for things loſt, ſometimes for barrenneſſe, ſometimes for long and extreame diſeaſes of their children; not fearing this, that Chriſt will judge them, then thoſe who communicate 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 enquire 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 bewitched? But eaſe and deliverance often followeth after this. In poſſeſſions, Divells depart, in other extremities thing… are appeaſed. 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 perfidious. Now the Divell is not onelyonly 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 corrupt 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. *Chriſtianae mulier eſt haec excantaus, & 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 dicens eſſe Chriſtianam, gentilium opera facit. Etenim & Daemones Dei nomen fatebantur & tamen erunt Daemones. Chryſo.ſhe is a Chriſtian woman that uſeth the ſpell, and nothing but the name of Chriſt. They ſpake theſe words before going, when they excuſed themſelves for the like. He anſwereth, For that cauſe hate and deteſt her the more, becauſe ſhe vilely abuſes the name of God, profeſſing 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 rebuked them and caſt them out. Therefore I would intreate you to beware of this deceit; for as they who are tempering 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 reading 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 dignity is gone. In the nature of it, it is the carnall knowledge of a woman, who is bound to another man; but no doubt in this place not onelyonly 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 undefiled: but whore-mongers and adulterers God will judge, Revelat. 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, reproach 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 condemne 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 before 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 onelyonly Gods ordinance, but a ſpeciall part of his worſhip, 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 before the Altar, 1 Kings 8.31. and was a cuſtome among the Athenians 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 wrapped 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 ſevere 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 glorious 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? wouldeſt 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, riſus movet, jocos narrare putatur. But the ſame day, or the day after that Lots ſonnes in law mocked and deſpiſed their fathers admonitions, 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 enters 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 againſt 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:*Ʋtinam mihi liceret frequenter jurantium animas exuere, & ipſorum oculis ſubjicere vulnera & cicatrices, quas quotidie capiunt à juramentis nec admonitionis, nec concilii indigeremus, quoniam vulneram aſpectus omni ſermone potentius. Hom. 14. ad pop. Antioch. I would I might uncover and lay open the ſoules of ordinarie ſwearers naked, and ſet their wounds and skarres before their eyes, which they daily receive by oathes: then there would be no need of admonition or counſell; 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 judgements 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 taking 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 brethren, 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 another, and had his labour, and ſweat, whether he were hired by day, weeke, or yeare, whether by day, or by whole, if they retaine their wages, from them unjuſtly, deny it them directly, or under 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 worketh with him: either by day, monethmonth, 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 wages is then the others right and due: ſo that to withhold it is injuſtice: 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 laboureth 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 rejoyceth 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: becauſe they keep backe the hire of the labourer, and are the labourers 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 againſt them, becauſe of the ſimple ſin.
Reaſon. 1 Becauſe they are guilty, not onelyonly 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 helpleſſe: 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,This will make them like unto the Lord 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 recompence 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 generall, Luke, 14.14. And thou ſhalt be bleſſed, becauſe they cannot recompence thee: for thou ſhalt be recompenced, at the reſurrection 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, widowes, 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? Verily 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 unconſcionable 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 generally, 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 habitation, 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 againſt 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 reſpect 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, widowes, 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 matches 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 marrying the widow to inrich her to himſelfe, cares not how he defraud 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 fearefully 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, Chryſoſt ho. 5. de paenitent. To. 5. p 734 a.b.c. 2.and in making thee deſolate becauſe of thy ſinnes. For no reſtitution, no repentance; where there is knowledge, 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 proſelites to the religion of the Jewes; and theſe, I take it, are not accounted ſtrangers, nor ſo called; they had happily a note given them, and ſignification of it, that they were of ſome other country: As 2 Sam. 11.6. Vriah the Hittite, and 1 Sam. 26.6. Abimelech 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 onelyonly 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. Manifeſt, 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 againſt 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 refuge 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 onelyonly nouriſh up her owne Chickens,Chryſoſt ho. 46. operis imperfecti. 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, onelyonly 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 contrary by that Law, Levit. 25.47. &c. And by that which he allowes 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.*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. Two things cauſe all ſinnes: deſire and feare; there is a reward 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 coward, 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, oppreſſion, 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 reſpects, as if he could not puniſh them. vide Cap. 1.4.