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1. THESSAL. 4.6. That no man oppresse and defraude his brother in any matter:1. THESSAL. 4.6. That no man oppress and defraud his brother in any matter:
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for the Lord is the auenger of all such, as wee haue tolde you before and testified.
for the Lord is the avenger of all such, as we have told you before and testified.
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THe Apostle Paul hauing planted a Church at Thessalonica, and being driuen from thence by some malicious enemies of the truth, hee made his abode for a while at Athens: where vnderstanding what troubles and persecutions were raysed vp against these new Conuerts, out of his loue and care for their good, hee sendeth Timotheus vnto them, to visite and comfort them.
THe Apostle Paul having planted a Church At Thessalonica, and being driven from thence by Some malicious enemies of the truth, he made his Abided for a while At Athens: where understanding what Troubles and persecutions were raised up against these new Converts, out of his love and care for their good, he sends Timothy unto them, to visit and Comfort them.
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And being certified by him, with what great patience and inuincible constancy they endured tribulation for the Gospels sake, because hee could not come vnto them as hee desired, hee writeth this Epistle, to confirme and establish them in the present truth.
And being certified by him, with what great patience and invincible constancy they endured tribulation for the Gospels sake, Because he could not come unto them as he desired, he Writeth this Epistle, to confirm and establish them in the present truth.
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Wherein, in the three former Chapters, he congratulateth with them for their faith, loue, patience, reuerence to the word, and other excellent graces, which God by his spirit had wrought in them, which gratulation he concludeth in the end of the third Chapter with a gracious prayer in their behalfe, that God, which had begunne so good a worke in them, would stablish them in the same vnto the end.
Wherein, in the three former Chapters, he congratulateth with them for their faith, love, patience, Reverence to the word, and other excellent graces, which God by his Spirit had wrought in them, which gratulation he Concludeth in the end of the third Chapter with a gracious prayer in their behalf, that God, which had begun so good a work in them, would establish them in the same unto the end.
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In the two next Chapters, he exhorteth them to holinesse, and to a Christian conuersation:
In the two next Chapters, he exhorteth them to holiness, and to a Christian Conversation:
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And that first generally, that they should not content themselues with their good beginning, but increase more and more,
And that First generally, that they should not content themselves with their good beginning, but increase more and more,
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and labour to surpasse, and to goe beyond themselues.and labour to surpass, and to go beyond themselves.
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Then more particularly, he descendeth to the parts of sanctification, and layeth downe certaine speciall rules, the better to direct them how to runne in this Christian course.
Then more particularly, he Descendeth to the parts of sanctification, and Layeth down certain special rules, the better to Direct them how to run in this Christian course.
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The first respecteth euery mans owne person in the priuate carryage of himselfe.
The First respecteth every men own person in the private carriage of himself.
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Namely, This is the will of God, euen your sanctification, &c. The second respecteth a mans dealing with his neighbour, in this verse that I haue read, That no man oppresse, &c. For it is not enough for a man, to liue soberly in regard of himselfe,
Namely, This is the will of God, even your sanctification, etc. The second respecteth a men dealing with his neighbour, in this verse that I have read, That no man oppress, etc. For it is not enough for a man, to live soberly in regard of himself,
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vnlesse hee also liue righteously in respect of others.
unless he also live righteously in respect of Others.
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The words are imperfect in themselues, and must bee supplyed out of the third verse, in this manner.
The words Are imperfect in themselves, and must be supplied out of the third verse, in this manner.
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It is the will of God that no man oppresse & defraud his brother, &c. And this is the coherence that these wordes haue with the former.It is the will of God that no man oppress & defraud his brother, etc. And this is the coherence that these words have with the former.
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Now for our more orderly proceeding in the handling of them, wee haue to consider two things in generall. First, the exhortation it selfe;
Now for our more orderly proceeding in the handling of them, we have to Consider two things in general. First, the exhortation it self;
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and secondly, the reasons whereby it is inforced. In the exhortation we may obserue first the branches of it; secondly, the extent of it. The branches are two.
and secondly, the Reasons whereby it is enforced. In the exhortation we may observe First the branches of it; secondly, the extent of it. The branches Are two.
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First, that no man oppresse: secondly, that no man defraud his his brother. The first signifieth violence and manifest force: the second, deceitfull and fraudulent dealing; and that by a generall consent of the most interpreters.
First, that no man oppress: secondly, that no man defraud his his brother. The First signifies violence and manifest force: the second, deceitful and fraudulent dealing; and that by a general consent of the most Interpreters.
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The extent is eyther in respect of the persons oppressing and oppressed; no man his brother, of whatsoeuer place or condition he be;
The extent is either in respect of the Persons oppressing and oppressed; no man his brother, of whatsoever place or condition he be;
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or in respect of the obiect, in any matter whatsoeuer, great or small. And howsoeuer these vniuersal tearms be not expressed:
or in respect of the Object, in any matter whatsoever, great or small. And howsoever these universal terms be not expressed:
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yet the proposition being indefinitely set downe, it is as much as if they were expressed. The reasons are likewise two.
yet the proposition being indefinitely Set down, it is as much as if they were expressed. The Reasons Are likewise two.
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The first is included in the word his brother, which (as we shall see afterward) containeth in it a very forcible argument.
The First is included in the word his brother, which (as we shall see afterwards) Containeth in it a very forcible argument.
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The second is expressed, and it is taken from the vengeance of God. For the Lord is the auenger of all such.
The second is expressed, and it is taken from the vengeance of God. For the Lord is the avenger of all such.
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And this is further amplified and confirmed by the Apostles former testimony, in the last words, as wee haue tolde you before, and testified.
And this is further amplified and confirmed by the Apostles former testimony, in the last words, as we have told you before, and testified.
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And this is briefly the summe and resolution of this portion of Scripture: Let vs now see the instructions that arise from thence for our further learning.
And this is briefly the sum and resolution of this portion of Scripture: Let us now see the instructions that arise from thence for our further learning.
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(That no man oppresse.) This is the first branch of the exhortation.(That no man oppress.) This is the First branch of the exhortation.
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The word here vsed in the Originall, doth properly signifie, to goe vpon, or to climbe vpon a man,
The word Here used in the Original, does properly signify, to go upon, or to climb upon a man,
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and to tread him vnder foot;
and to tread him under foot;
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representing vnto vs those persons, who hauing oppressed a man by violence, doe trample vpon him.
representing unto us those Persons, who having oppressed a man by violence, do trample upon him.
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As wee read of Ioshuah, who hauing vanquished those fiue Kings of the Amorites, called the Captaines that were with him,
As we read of Joshua, who having vanquished those fiue Kings of the amorites, called the Captains that were with him,
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and bad them, put their feet vpon their neckes.
and bade them, put their feet upon their necks.
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And to this purpose is that threatning denounced by Moses against the disobedient Israelites, The stranger that is with thee shal climbe vp aboue thee on high: And to this purpose is that threatening denounced by Moses against the disobedient Israelites, The stranger that is with thee shall climb up above thee on high:
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and thou shalt come downe beneath very low. A plaine description of that which is signified here.and thou shalt come down beneath very low. A plain description of that which is signified Here.
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And the Church of God complaining of the iniuries of her enemies, saith; Thou hast caused men to ride ouer our heads.
And the Church of God complaining of the injuries of her enemies, Says; Thou hast caused men to ride over our Heads.
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This is referred, as hath been said, to violent oppressions, vvhen they that are mighty & powerfull, take boldnesse to hurt and wrong those that are vnder them.
This is referred, as hath been said, to violent oppressions, when they that Are mighty & powerful, take boldness to hurt and wrong those that Are under them.
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As the Apostle Iames saith, Doe not the rich oppresse you by tyranny? &c. From hence then wee obserue in the first place, that oppression is a grieuous sinne against the will of God.
As the Apostle James Says, Do not the rich oppress you by tyranny? etc. From hence then we observe in the First place, that oppression is a grievous sin against the will of God.
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The trueth of this will appeare vnto vs, if wee consider how oft, & how earnestly the Lord forbiddeth it in the whole course of the scripturs. He chargeth the people of Israel by Moses, Thou shalt not oppresse thy neighbor by violence, neyther rob him.
The truth of this will appear unto us, if we Consider how oft, & how earnestly the Lord forbiddeth it in the Whole course of the Scriptures. He charges the people of Israel by Moses, Thou shalt not oppress thy neighbour by violence, neither rob him.
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And again, Ye shall not oppresse one another, &c. And Solomon goeth yet further;
And again, You shall not oppress one Another, etc. And Solomon Goes yet further;
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Intend no hurt (saith he) against thy neighbor, seeing he dwelleth securely by thee; Intend no hurt (Says he) against thy neighbour, seeing he dwells securely by thee;
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thereby teaching vs, that we should be so farre from doing and practising hurt to our neighbour, that wee must not so much as intend and deuise it in our thoughts. And in another place;
thereby teaching us, that we should be so Far from doing and practising hurt to our neighbour, that we must not so much as intend and devise it in our thoughts. And in Another place;
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Robbe not the poore, because hee is poore, neyther oppresse the afflicted in iudgement. Rob not the poor, Because he is poor, neither oppress the afflicted in judgement.
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And Dauid maketh it a marke and property of a true member of the Church in this life,
And David makes it a mark and property of a true member of the Church in this life,
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and of the kingdome of heauen in the life to come, that hee doth no euill to his neighbour.
and of the Kingdom of heaven in the life to come, that he does not evil to his neighbour.
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And our Sauiour Christ deliuering the summe of the Law, setteth downe this for one branch of it;
And our Saviour christ delivering the sum of the Law, sets down this for one branch of it;
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Doe no hurt. In a word, Iohn Baptist chargeth Souldiers, who of all other men commonly take most liberty this way, that they should doe violence to no man. Do no hurt. In a word, John Baptist charges Soldiers, who of all other men commonly take most liberty this Way, that they should do violence to no man.
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Besides, there are many reasons to shew the hainousnesse of this sinne.
Beside, there Are many Reasons to show the heinousness of this sin.
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First of all, it is against nature, for euery mans neighbour is his owne flesh, as it were, Isa. 58.7.
First of all, it is against nature, for every men neighbour is his own Flesh, as it were, Isaiah 58.7.
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Now as the Apostle sayth, No man (vnlesse hee bee a mad man) will offer violence to his owne flesh; Ephes. 5.29. yea, the poorest & meanest wretch in the world, beareth the same stampe and impression of Gods Image that the greatest dooth, Gen. 6.6.
Now as the Apostle say, No man (unless he be a mad man) will offer violence to his own Flesh; Ephesians 5.29. yea, the Poorest & Meanest wretch in the world, bears the same stamp and impression of God's Image that the greatest doth, Gen. 6.6.
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And therefore one man should bee so farre from hurting of another, as that rather hee should bee a God vnto him,
And Therefore one man should be so Far from hurting of Another, as that rather he should be a God unto him,
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as it were, to protect him, and defend him from wrong to the vttermost of his power.
as it were, to Pact him, and defend him from wrong to the uttermost of his power.
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Hence is it, that there are such titles giuen to Gods children, as should put them in mind of that harmelesnes that ought to bee in them.
Hence is it, that there Are such titles given to God's children, as should put them in mind of that harmlessness that ought to be in them.
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They are called Lambs, and Sheepe, and Doues.
They Are called Lambs, and Sheep, and Dove.
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The Doue, saith Barnard, is a simple creature, it hath no gall, it striketh not with the bill, as other rauenous foules doe: The Dove, Says Barnard, is a simple creature, it hath no Gall, it striketh not with the bill, as other ravenous fowls do:
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such should one man bee to another: But alas, wee see the common practise of most men is cleane contrary:
such should one man be to Another: But alas, we see the Common practice of most men is clean contrary:
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The greatest danger that befalleth mā, commeth from whence it ought least of all to come, euen from man himselfe.
The greatest danger that befalls man, comes from whence it ought least of all to come, even from man himself.
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And now the olde Prouerbe is verified, One man is a Wolfe to another.
And now the old Proverb is verified, One man is a Wolf to Another.
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Nay, there is no brute beast so hurtfull to man, as one man is to another:
Nay, there is no brutus beast so hurtful to man, as one man is to Another:
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for they lightly neuer set vpon a man, vnlesse necessity force them to it: eyther by hunger, or by feare they are constrained to fight.
for they lightly never Set upon a man, unless necessity force them to it: either by hunger, or by Fear they Are constrained to fight.
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But one man taketh pleasure to wrong and to hurt another, which caused Seneca to propound the question, and giue the answer;
But one man Takes pleasure to wrong and to hurt Another, which caused Senecca to propound the question, and give the answer;
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What is the greatest enemy that man hath? Man himselfe. All other creatures, as Plinie noteth, do liue peaceably with those of their own kind; What is the greatest enemy that man hath? Man himself. All other creatures, as Pliny notes, do live peaceably with those of their own kind;
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they all hold together, and stand in opposition against all others. The Lions though neuer so fierce;
they all hold together, and stand in opposition against all Others. The Lions though never so fierce;
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doe not fight among themselues: one serpent doth not sting another;
do not fight among themselves: one serpent does not sting Another;
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yea, the great fishes and monsters of the sea deuoure none but those that are of other kindes:
yea, the great Fish and monsters of the sea devour none but those that Are of other Kinds:
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But the greatest euils that man sustayneth, come from man. This made Cyprian cry out with wonderment and admiration;
But the greatest evils that man sustaineth, come from man. This made Cyprian cry out with wonderment and admiration;
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O the detestable cruelty of mans malice! the fierce Lyons doe spare Daniel in the denne: O the detestable cruelty of men malice! the fierce Lyons do spare daniel in the den:
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the rauenous birdes doe feede Elias in the wildernesse: but one man exerciseth cruelty vpon another. the ravenous Birds do feed Elias in the Wilderness: but one man Exerciseth cruelty upon Another.
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Secondly, it is against that iustice, that ought to be in ciuill societies, for the preseruation whereof, it is necessary, that men doe conuerse safely together,
Secondly, it is against that Justice, that ought to be in civil societies, for the preservation whereof, it is necessary, that men do converse safely together,
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& without feare one of another.
& without Fear one of Another.
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And therefore it was well said by a wiseman, that the first foundation of iustice is to hurt no body;
And Therefore it was well said by a Wiseman, that the First Foundation of Justice is to hurt no body;
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and the second, to procure the common benefit as much as lyeth in a mans power.
and the second, to procure the Common benefit as much as lies in a men power.
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Thirdly, it is against Christianity, which is a life that teacheth a man, to be ready to do well,
Thirdly, it is against Christianity, which is a life that Teaches a man, to be ready to do well,
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and to suffer il, according to that speech of the Apostle ▪ Why rather suffer yee not wrong? Why rather sustaine yee not harme? Implying that a Christian man should rather part with his owne right,
and to suffer ill, according to that speech of the Apostle ▪ Why rather suffer ye not wrong? Why rather sustain ye not harm? Implying that a Christian man should rather part with his own right,
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then vse the lawfull remedy of the lavv, to the scandall of the Church.
then use the lawful remedy of the law, to the scandal of the Church.
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Not that it is not lawfull for a man to prosecute and maintaine his own right;
Not that it is not lawful for a man to prosecute and maintain his own right;
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but to teach vs, that if hee will not doe this, much lesse will hee spoyle and vniustly depriue another man of his right.
but to teach us, that if he will not do this, much less will he spoil and unjustly deprive Another man of his right.
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And this was prophesied of long before, that in the time of the Gospell, the Wolfe shall dwell with the Lambe,
And this was prophesied of long before, that in the time of the Gospel, the Wolf shall dwell with the Lamb,
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and the Leopard shall lie with the Kid, and the Calfe, and the Lion, and the fat beast together,
and the Leopard shall lie with the Kid, and the Calf, and the lion, and the fat beast together,
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and a little childe shall leade them. And the Kow and the Beare shall feed: their young ones shall lie together:
and a little child shall lead them. And the Kow and the Bear shall feed: their young ones shall lie together:
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and the Lion shall eate straw like the Bullocke.
and the lion shall eat straw like the Bullock.
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And the sucking child shall play vpon the hole of the Aspe, and the weined child shall put his hand vpon the Cockatrice hole. And the sucking child shall play upon the hold of the Asp, and the weined child shall put his hand upon the Cockatrice hold.
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Thereby teaching vs, that though men by nature bee brutish and sauage, like those Indians that Plinie speaketh of, who hauing copulation with wilde beasts, doe beget a mixt and halfe wilde broode:
Thereby teaching us, that though men by nature be brutish and savage, like those Indians that Pliny speaks of, who having copulation with wild beasts, do beget a mixed and half wild brood:
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yet when it pleaseth God to conuert them, and place them in his Kingdome, they lay aside their fierce disposition,
yet when it Pleases God to convert them, and place them in his Kingdom, they lay aside their fierce disposition,
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and liue peaceably one with another.
and live peaceably one with Another.
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For as it followeth in the next verse, None shall hurt nor destroy in all the mountaine of the Lords holinesse.
For as it follows in the next verse, None shall hurt nor destroy in all the mountain of the lords holiness.
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And in another place it is said, that vnder the Kingdome of Christ, men shall breake their swords into mattockes or plow-shares, and their speares into sithes, &c. That is to say, those weapons which before were instruments of cruelty, shall now be turned into instruments of peace.
And in Another place it is said, that under the Kingdom of christ, men shall break their swords into mattocks or ploughshares, and their spears into Paths, etc. That is to say, those weapons which before were Instruments of cruelty, shall now be turned into Instruments of peace.
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Fourthly, it is against the rule of Charity; for as the Apostle saith, Loue doth not euill to his neighbour. Fourthly, it is against the Rule of Charity; for as the Apostle Says, Love does not evil to his neighbour.
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And in another place, Loue reioyceth not in iniquity, and wrongfull dealing.
And in Another place, Love rejoices not in iniquity, and wrongful dealing.
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And therefore, they that care not what iniury they offer to their poore brethren, are farre from that charity, that ought to be amongst Christians.
And Therefore, they that care not what injury they offer to their poor brothers, Are Far from that charity, that ought to be among Christians.
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Fifthly, it is odious to all good men, and maketh them many times weary of the world:
Fifthly, it is odious to all good men, and makes them many times weary of the world:
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As Solomon saith, I considered all the oppressions that are wrought vnder the Sunne, and behold the teares of the oppressed, and none comforteth them:
As Solomon Says, I considered all the oppressions that Are wrought under the Sun, and behold the tears of the oppressed, and none comforts them:
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and on the side of their oppressors there was power, but they had no comforter.
and on the side of their Oppressors's there was power, but they had no comforter.
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Wherefore, I praysed the dead which are already dead, aboue the liuing which are yet aliue.
Wherefore, I praised the dead which Are already dead, above the living which Are yet alive.
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And I account him better then them both, which hath not yet beene, who hath not seene the euill workes which are wrought vnder the Sunne. And I account him better then them both, which hath not yet been, who hath not seen the evil works which Are wrought under the Sun.
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Sixthly, it is theft, and worse then theft, as Thomas Aquinas doth well determine; Oppression and theft are both of them (saith he) to bee accounted sinnes,
Sixthly, it is theft, and Worse then theft, as Thomas Aquinas does well determine; Oppression and theft Are both of them (Says he) to be accounted Sins,
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because they both spoyle a man of his goods against his will:
Because they both spoil a man of his goods against his will:
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yet so, as in theft, a man is wronged ignorantly, that hee knoweth not of it:
yet so, as in theft, a man is wronged ignorantly, that he Knoweth not of it:
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but in oppression, he is wronged by violence; he knoweth it, and looketh on, and cannot tell how to helpe it.
but in oppression, he is wronged by violence; he Knoweth it, and looks on, and cannot tell how to help it.
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Now that is more directly against a mans will, that is done by violence, then that which is done ignorantly.
Now that is more directly against a men will, that is done by violence, then that which is done ignorantly.
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And therfore, oppression is a more grieuous sinne then theft. Againe (saith he) in oppression, beside the dammage done to the party, there is alwayes some indignity and reproch done to his person, which is farre worse thē fraud or deceit which is vsed in theft: wherunto agreeth that saying of Saint Augustine; Take away iustice, saith hee, and what are euen kingdomes themselues, but great robberies? And hee relateth a story of a famous Pirate, who being apprehended,
And Therefore, oppression is a more grievous sin then theft. Again (Says he) in oppression, beside the damage done to the party, there is always Some indignity and reproach done to his person, which is Far Worse them fraud or deceit which is used in theft: whereunto agreeth that saying of Saint Augustine; Take away Justice, Says he, and what Are even kingdoms themselves, but great robberies? And he relateth a story of a famous Pirate, who being apprehended,
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and brought before Alexander the great, when the King asked him, what hee meant to trouble the sea in that manner, he replyed very stoutly and boldly;
and brought before Alexander the great, when the King asked him, what he meant to trouble the sea in that manner, he replied very stoutly and boldly;
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What doest thou meane to trouble the whole world? But, sayeth hee, because I doe it in a little Barke, I am called a Robber; and because thou doest it with a great Army, thou art called an Emperor.
What dost thou mean to trouble the Whole world? But, Saith he, Because I do it in a little Bark, I am called a Robber; and Because thou dost it with a great Army, thou art called an Emperor.
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Nay indeed, oppression is farre more dangerous then eyther piracy by sea, or robbing by land.
Nay indeed, oppression is Far more dangerous then either piracy by sea, or robbing by land.
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For Pirates and robbers, being accounted as they are, common enemies of all men, whensoeuer they are apprehended, they are hanged vp,
For Pirates and robbers, being accounted as they Are, Common enemies of all men, whensoever they Are apprehended, they Are hanged up,
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or put to some other death.
or put to Some other death.
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But these City robbers, as one calleth them, they domineir in gold and purple, and liue not to lay aside, but to encrease their boldnes.
But these city robbers, as one calls them, they domineir in gold and purple, and live not to lay aside, but to increase their boldness.
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And this made Diogenes laugh heartily, when he saw the Sherifes and other officers leade a poore thiefe to execution, that had robbed the treasurie;
And this made Diogenes laugh heartily, when he saw the Sheriffs and other Officers lead a poor thief to execution, that had robbed the treasury;
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Great theeues, saith he, leade little theeues to the Gallowes. Great thieves, Says he, lead little thieves to the Gallows.
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The poore Snakes, that peraduenture for meere necessity breake a mans house, or otherwise pilfer his goods, they lie in prison, fast bound in misery and yron, both hungry and thirsty, their soules fainting in them, as Dauid sayeth.
The poor Snakes, that Peradventure for mere necessity break a men house, or otherwise pilfer his goods, they lie in prison, fast bound in misery and iron, both hungry and thirsty, their Souls fainting in them, as David Saith.
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But these mighty oppressors, who are the greatest theeues of all, they stretch themselues vpon their beds of yuorie, and with the rich glutton, are clothed in purple and fine linnen, & fare delicately euery day.
But these mighty Oppressors's, who Are the greatest thieves of all, they stretch themselves upon their Beds of ivory, and with the rich glutton, Are clothed in purple and fine linen, & fare delicately every day.
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And hence it is, that Dauid by the spirite of prophesie, cursing his enemies, amongst other things, he sayth, Let the extortioner catch all that he hath. And hence it is, that David by the Spirit of prophesy, cursing his enemies, among other things, he say, Let the extortioner catch all that he hath.
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As though a man could not be worse plagued, then to fall into the handes of one of these mercilesse Oppressors.
As though a man could not be Worse plagued, then to fallen into the hands of one of these merciless Oppressors's.
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Last of all, it is a degree of murder:
Last of all, it is a degree of murder:
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according to that saying of Sirach; The bread of the needfull is the life of the poore:
according to that saying of Sirach; The bred of the needful is the life of the poor:
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he that defraudeth him thereof, is a murderer. he that defraudeth him thereof, is a murderer.
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For a man to depriue the poore of that wherein his life consisteth, is all one with God,
For a man to deprive the poor of that wherein his life Consisteth, is all one with God,
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as to take away his life it self.
as to take away his life it self.
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Nay Antisthenes the Philosopher was wont to say, that oppressors were more hurtful them common hang-men; for the hang-man putteth to death none but malefactors:
Nay Antisthenes the Philosopher was wont to say, that Oppressors's were more hurtful them Common hangmen; for the hangman putteth to death none but malefactors:
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but oppressors spoyle & vndoe them that are most innocent.
but Oppressors's spoil & undo them that Are most innocent.
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This doctrine then, to apply it to our times, doth serue for the iust reproofe of all oppressors whatsoeuer they be. This Doctrine then, to apply it to our times, does serve for the just reproof of all Oppressors's whatsoever they be.
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Oppression is a most filthy bottomlesse sinke of grieuous enormities. To rip vp all the kinds thereof were infinite: Oppression is a most filthy bottomless sink of grievous enormities. To rip up all the Kinds thereof were infinite:
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and therefore I will deale with some of the principall.
and Therefore I will deal with Some of the principal.
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There is oppression in the Church, and in the common-wealth. I know as Luther said wittily, It is not safe for a poore hare to preach such doctrine to these Lions, hee shall haue much adoe to escape their pawes:
There is oppression in the Church, and in the commonwealth. I know as Luther said wittily, It is not safe for a poor hare to preach such Doctrine to these Lions, he shall have much ado to escape their paws:
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But whatsoeuer the Lord commandeth me, that must I speak, I must not be afraide of any of their forces,
But whatsoever the Lord commands me, that must I speak, I must not be afraid of any of their forces,
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lest hee destroy mee before them. First then, to beginne with the Church.lest he destroy me before them. First then, to begin with the Church.
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There is oppressiō there in those sacrilegious impropriations, wherby the liuings of the Church are alienated to other vses.
There is oppression there in those sacrilegious impropriations, whereby the livings of the Church Are alienated to other uses.
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And this is a very great oppression:
And this is a very great oppression:
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for tythes and other reuenues were giuē to the Church by our deuoute forefathers, for the maintenance of Gods worshippe,
for Tithes and other revenues were given to the Church by our devout Forefathers, for the maintenance of God's worship,
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& of the Ministery of his Word; and therefore it is the more grieuous sinne for any man to incroach vpon thē.
& of the Ministry of his Word; and Therefore it is the more grievous sin for any man to encroach upon them.
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I know they that holde them, pleade law for their defence. I know they that hold them, plead law for their defence.
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And howsoeuer their plea will hold in the court of men, yet it will not hold in the court of heauen.
And howsoever their plea will hold in the court of men, yet it will not hold in the court of heaven.
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And yet such is the iniquity of the times, that many couetous Patrones, euen where there is no impropriation, can finde meanes eyther by vnconscionable Leases, or by sequestration, to withhold the profites from the Church.
And yet such is the iniquity of the times, that many covetous Patroness, even where there is no impropriation, can find means either by unconscionable Leases, or by sequestration, to withhold the profits from the Church.
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But it is in vain to spend any longer time in speaking to the belly that hath no eares.
But it is in vain to spend any longer time in speaking to the belly that hath no ears.
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There is little hope euer to preuayle with such persons, vnlesse it please the Lord to put into the hearts of godly Princes, with good Nehemiah, to compell them to bring their tythes againe into the house of God.
There is little hope ever to prevail with such Persons, unless it please the Lord to put into the hearts of godly Princes, with good Nehemiah, to compel them to bring their Tithes again into the house of God.
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VVhat a glorious worke would this bee for his Maiesty, and what a renowmed Parliament would that bee, wherein this thing might bee effected!
What a glorious work would this be for his Majesty, and what a renowned Parliament would that be, wherein this thing might be effected!
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And thus much for the first kind of oppression that is in the Church.
And thus much for the First kind of oppression that is in the Church.
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Secondly, there is oppression also in the Common-wealth: and that eyther in priuate affaires, or in publike iudgement. For the first, It is an ordinary thing for mighty men,
Secondly, there is oppression also in the Commonwealth: and that either in private affairs, or in public judgement. For the First, It is an ordinary thing for mighty men,
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& men of power, in their dealing to oppresse those that are vnder them.
& men of power, in their dealing to oppress those that Are under them.
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It is true, great men should be to the poore people, as a shelter from the wind,
It is true, great men should be to the poor people, as a shelter from the wind,
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and a couert from the tempest. But for the most part, they smite the people in anger with a continuall plague,
and a covert from the tempest. But for the most part, they smite the people in anger with a continual plague,
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and rule them in wrath, as the Prophet speaketh of the King of Babylon; yea they violently oppresse the poore, and vexe the needy against right? There is no spectacle more pleasant to their eyes,and Rule them in wrath, as the Prophet speaks of the King of Babylon; yea they violently oppress the poor, and vex the needy against right? There is no spectacle more pleasant to their eyes,
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then the ruines of the poore.
then the ruins of the poor.
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They are greater plagues and calamities to the places where they dwell, then an inundation or a fire: for,
They Are greater plagues and calamities to the places where they dwell, then an inundation or a fire: for,
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as the riuers, rising at the first of small beginnings, and afterwards being intolerably increased, do at the last with violence beare downe all before them, and carry it away:
as the Rivers, rising At the First of small beginnings, and afterwards being intolerably increased, do At the last with violence bear down all before them, and carry it away:
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so these couetous great men, the more they increase, the more they oppresse, and make the ruines of the oppressed,
so these covetous great men, the more they increase, the more they oppress, and make the ruins of the oppressed,
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as it were steppes to the oppression of others.
as it were steps to the oppression of Others.
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And as the fire, hauing seized first vpon one house, flyeth presently to another, and from that to a third, till,
And as the fire, having seized First upon one house, flies presently to Another, and from that to a third, till,
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if it bee not preuented, it lay all the street euen with the ground:
if it be not prevented, it lay all the street even with the ground:
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so these persons by cruell oppression ioyn house to house, and land to land, till there bee nothing left for the poore,
so these Persons by cruel oppression join house to house, and land to land, till there be nothing left for the poor,
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but lamentable desolation: So that no man can safely conuerse with, nor liue by those that are mighty.
but lamentable desolation: So that no man can safely converse with, nor live by those that Are mighty.
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They are right Polypi, whatsoeuer they catch by hooke or by crooke, it is their owne. They Are right Polypi, whatsoever they catch by hook or by crook, it is their own.
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These are the great Nimrods, the mighty hunters of the earth, that hunt the poore people as the wild beasts doe their prey.
These Are the great Nimrods, the mighty Hunters of the earth, that hunt the poor people as the wild beasts do their prey.
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These are they, that count it their glory and felicity, to play the Termagaunts ouer the poore,
These Are they, that count it their glory and felicity, to play the Termagants over the poor,
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& to terrifie them with their power.
& to terrify them with their power.
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But the very heathen man could teach them, that it is a bad estimatiō of a mans greatnes and power, to measure his strength by the iniuries that hee is able to doe. But the very heathen man could teach them, that it is a bad estimation of a men greatness and power, to measure his strength by the injuries that he is able to do.
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But this sinne is chiefly committed by cruell Landlords; partly, by inclosing the Commons, and decaying tillage, whereby they take the gleaning from the hungry;
But this sin is chiefly committed by cruel Landlords; partly, by enclosing the Commons, and decaying tillage, whereby they take the gleaning from the hungry;
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yea, they vndoe many, and spoyle houses which they builded not:
yea, they undo many, and spoil houses which they built not:
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so that a man may say of them, that wheresoeuer they come, desolation and destruction are in their pathes;
so that a man may say of them, that wheresoever they come, desolation and destruction Are in their paths;
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partly, by racking their rents, & taking excessiue fines; & partly, by making their Leases voide at their pleasure:
partly, by racking their rends, & taking excessive fines; & partly, by making their Leases void At their pleasure:
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for with these men that which is couenant to day, shall be none to morrow, & that which is now no couenant, shall bee a couenant when they list.
for with these men that which is Covenant to day, shall be none to morrow, & that which is now no Covenant, shall be a Covenant when they list.
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By which kinde of dealing, they beat the poore to peeces, and miserably grinde their faces.
By which kind of dealing, they beatrice the poor to Pieces, and miserably grind their faces.
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And to this purpose they haue their prowling Bayliffes, and other Ministers, who like bloud-hounds hunt about to finde out booties for them to seize vpon.
And to this purpose they have their prowling Bailiffs, and other Ministers, who like bloodhounds hunt about to find out booties for them to seize upon.
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The whole land groaneth vnder this burden.
The Whole land Groaneth under this burden.
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The Lord gaue a commandement in the Law, that men should not take nor kill the damme with her young:
The Lord gave a Commandment in the Law, that men should not take nor kill the dam with her young:
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but these mercilesse persons, as much as in them lyeth, by these intolerable vexations, doe euen kill the poore mother with her children.
but these merciless Persons, as much as in them lies, by these intolerable vexations, do even kill the poor mother with her children.
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Now the causes of all these hard courses, if any mā desire to know, are diuers.
Now the Causes of all these hard courses, if any man desire to know, Are diverse.
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The first is ambition, when men hauing gotten a deale of wealth together, giue many hundreth pounds, to buy one degree of honour after another, to make themselues great in the world,
The First is ambition, when men having got a deal of wealth together, give many Hundredth pounds, to buy one degree of honour After Another, to make themselves great in the world,
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& I know not how many thousand poundes, to aduance their daughters in marriage, to make them Ladies or great personages.
& I know not how many thousand pounds, to advance their daughters in marriage, to make them Ladies or great Personages.
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Then secondly, they must lash it out, and flaunt it in all brauery of apparrell, that they may, at the least, match them of their owne ranke.
Then secondly, they must lash it out, and flaunt it in all bravery of apparel, that they may, At the least, match them of their own rank.
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And when by these meanes they haue emptyed their cofers, they must coyne new money on their poore tenants skinnes.
And when by these means they have emptied their coffers, they must coin new money on their poor tenants skins.
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A third cause is sumptuous building: It is one of the vanities of this age, that euery man, of any degree, must build like Princes:
A third cause is sumptuous building: It is one of the vanities of this age, that every man, of any degree, must built like Princes:
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As the Prophet sayth, They will build them great houses, and large chambers, with great windowes,
As the Prophet say, They will built them great houses, and large chambers, with great windows,
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& will siele them with Cedar, and paint them with vermilion. & will siele them with Cedar, and paint them with vermilion.
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And then not onely their owne Tenants, but all the Country about them shall bee tyred out with carriages.
And then not only their own Tenants, but all the Country about them shall be tired out with carriages.
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Poore men are glad to toyle themselues and their cattell, somtimes in the deepe of winter,
Poor men Are glad to toil themselves and their cattle, sometimes in the deep of winter,
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yea sometimes in the midst of haruest, to bring timber or stones, or other prouision, and all for feare of a further displeasure:
yea sometime in the midst of harvest, to bring timber or stones, or other provision, and all for Fear of a further displeasure:
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for if any man refuse to come at their call, they will bee sure to sit on his skirts,
for if any man refuse to come At their call, they will be sure to fit on his skirts,
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and to pay him home, eyther by raysing him in the Subsidy, or by doubling his charge for the warres, or one way or other.
and to pay him home, either by raising him in the Subsidy, or by doubling his charge for the wars, or one Way or other.
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But let them remember, what the Prophet denounceth against them, in the place before alleadged:
But let them Remember, what the Prophet Denounceth against them, in the place before alleged:
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Woe be to him, saith he, that buildeth his house by vnrighteousnesse, and his chambers without equity: Woe be to him, Says he, that builds his house by unrighteousness, and his chambers without equity:
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hee vseth his neighbour without wages, and giueth him not for his worke. he uses his neighbour without wages, and gives him not for his work.
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The last cause is excessiue feasting; wherein men are grown to such exceeding riot, that neyther the land,
The last cause is excessive feasting; wherein men Are grown to such exceeding riot, that neither the land,
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nor the sea, nor the aire is sufficiēt to furnish their tables, (though the poore get but little reliefe in many places for all this.
nor the sea, nor the air is sufficient to furnish their tables, (though the poor get but little relief in many places for all this.
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) The toiling Labourer, who endureth the burden and heate of the day, the poore husbandman and oppressed Tenant, that riseth earely, and goeth late to bed, doth eate the bread of carefulnesse, and sitteth with many an hungry meale, his poore children peraduenture crying for food, ) The toiling Labourer, who Endureth the burden and heat of the day, the poor husbandman and oppressed Tenant, that Riseth early, and Goes late to Bed, does eat the bred of carefulness, and Sitteth with many an hungry meal, his poor children Peradventure crying for food,
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and all to bring a full diet to his Landlords Table; As if these men were slaues and seruants, and not sonnes.
and all to bring a full diet to his Landlords Table; As if these men were slaves and Servants, and not Sons.
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Iob had a better conceit of those that were his seruants indeed, then these persons haue of their Tenants. Hee that hath made mee in the wombe, hath he not made him? These poore wretches, whom thou by thy cruell oppression causest to toyle and moyle like drudges, or else they cannot liue; Job had a better conceit of those that were his Servants indeed, then these Persons have of their Tenants. He that hath made me in the womb, hath he not made him? These poor wretches, whom thou by thy cruel oppression causest to toil and moil like drudges, or Else they cannot live;
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are the workemanshippe of God as well as thou, and as deare to him as thou art, notwithstanding all thy greatnesse, and it may be, dearer.
Are the workmanship of God as well as thou, and as deer to him as thou art, notwithstanding all thy greatness, and it may be, Dearer.
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Last of all, there is oppression in iudgement. But dare this vgly monster set her foule feete on the seat of Iustice? Surely, in the times of the Prophets & Apostles she durst;
Last of all, there is oppression in judgement. But Dare this ugly monster Set her foul feet on the seat of justice? Surely, in the times of the prophets & Apostles she durst;
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Else why, sayeth Saint Iames, Doe not the rich oppresse you by tyranny, and draw you before the iudgement seates? making that a meanes of oppression, which was ordained to be a protection of the poore.
Else why, Saith Saint James, Do not the rich oppress you by tyranny, and draw you before the judgement seats? making that a means of oppression, which was ordained to be a protection of the poor.
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And why doth Solomon say, that in his obseruation hee hath seen a iust man perish in his iustice? that though he had a iust cause,
And why does Solomon say, that in his observation he hath seen a just man perish in his Justice? that though he had a just cause,
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yet hee hath beene cast in it.
yet he hath been cast in it.
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And this the Prophet Isaiah complayned of in his time, that the Princes were rebellious, and companions of theeues; And this the Prophet Isaiah complained of in his time, that the Princes were rebellious, and Sodales of thieves;
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and that euery one loueth gifts, and followeth after rewards, &c. And that whereas the Lord looked for iudgement, there was nothing but oppression,
and that every one loves Gifts, and follows After rewards, etc. And that whereas the Lord looked for judgement, there was nothing but oppression,
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and for righteousnes, & there was nothing but a crying. and for righteousness, & there was nothing but a crying.
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And the Prophet Amos saith, that they had turned iudgement into worme-wood & gall, and the fruit of righteousnes into hemlocke.
And the Prophet Amos Says, that they had turned judgement into wormwood & Gall, and the fruit of righteousness into hemlock.
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And the Prophet Zephaniah is not afraid to affirme, that their Princes were as roaring Lions,
And the Prophet Zephaniah is not afraid to affirm, that their Princes were as roaring Lions,
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and her Iudges as rauening Wolues. But it may bee, the times are better now:and her Judges as ravening Wolves. But it may be, the times Are better now:
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what then mean those Prouerbs, that are so rise amongst vs? As a man is friended, so is his matter ended.
what then mean those Proverbs, that Are so rise among us? As a man is friended, so is his matter ended.
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And, might ouergoeth right. As Aesops wolfe said to the sheepe, when they were in contention;
And, might ouergoeth right. As Aesops wolf said to the sheep, when they were in contention;
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Thou hast a better cause then I, but I haue stronger teeth then thou. Thou hast a better cause then I, but I have Stronger teeth then thou.
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And as the Orator said of Verres, A money man can hardly be condemned, be his cause what it wil be.
And as the Orator said of Verres, A money man can hardly be condemned, be his cause what it will be.
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There were certain sacred pictures in the court as Thebes, representing the persons of the Iudges, which were al made without hands,
There were certain sacred pictures in the court as Thebes, representing the Persons of the Judges, which were all made without hands,
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& the chiefest of thē wāted eyes also:
& the chiefest of them wanted eyes also:
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wherby was signified that Iudges should be free frō bribes, & void of partiality, that they should be led neither by fauor nor affectiō, that they should respect neither loue nor hatred in determining of causes,
whereby was signified that Judges should be free from Bribes, & void of partiality, that they should be led neither by favour nor affection, that they should respect neither love nor hatred in determining of Causes,
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whether criminall or iudiciall. And let vs conceiue the best:
whither criminal or judicial. And let us conceive the best:
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Let vs take it for granted, that our Iudges are most incorrupt, and that, as Iustinian said, they can lift vp their hands cleane, to God, to the King, and to the law;
Let us take it for granted, that our Judges Are most incorrupt, and that, as Iustinian said, they can lift up their hands clean, to God, to the King, and to the law;
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yet wrangling Lawyers, if they may haue their wils, will cause iudgement to bee peruerted.
yet wrangling Lawyers, if they may have their wills, will cause judgement to be perverted.
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They will continue sutes, as once saith, not for diuers yeares onely, but for diuers ages;
They will continue suits, as once Says, not for diverse Years only, but for diverse ages;
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that if a man should liue as long as Nestor did, and beginne a fute in his youth, hee should hardly make an ende of it in his olde age,
that if a man should live as long as Nestor did, and begin a foot in his youth, he should hardly make an end of it in his old age,
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nay, it is like, hee should be constrained to leaue it to his heyre to finish;
nay, it is like, he should be constrained to leave it to his heir to finish;
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and this they doe, that they may enrich themselues by spoyling their poore Clients.
and this they do, that they may enrich themselves by spoiling their poor Clients.
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Is it not a grieuous oppression, to cause a poore man to come trotting or trudging vp hither, from the furthest part of the land, Terme after Terme,
Is it not a grievous oppression, to cause a poor man to come trotting or trudging up hither, from the furthest part of the land, Term After Term,
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and still his cause as far from being ended, as it was at the first? he in the mean while, doth nothing but empty his purse, by paying fees,
and still his cause as Far from being ended, as it was At the First? he in the mean while, does nothing but empty his purse, by paying fees,
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first to one, & then to another.
First to one, & then to Another.
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As it is said of the woman in the Gospell, that had beene sicke of an issue of bloud, twelue yeares, and had spent all that shee had vpon Physitians, & yet it auayled her nothing, but shee beeame much worse:
As it is said of the woman in the Gospel, that had been sick of an issue of blood, twelue Years, and had spent all that she had upon Physicians, & yet it availed her nothing, but she beeame much Worse:
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So it fareth with most men that goe to law in these dayes:
So it fareth with most men that go to law in these days:
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for the Lawyer eyther with Protagoras, with glosing speeches will make the worse cause seeme the better, for the Lawyer either with Protagoras, with glossing Speeches will make the Worse cause seem the better,
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or with Demosthenes, by mercenary silence, will betray the good cause, which he hath taken vpon him to defend;
or with Demosthenes, by mercenary silence, will betray the good cause, which he hath taken upon him to defend;
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or with Penelope, as much as he hath brought the cause forward one Terme, hee will bring as farre backe againe the next Terme:
or with Penelope, as much as he hath brought the cause forward one Term, he will bring as Far back again the next Term:
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or will draw out the webbe of a suite so long, till the poore Client want weft to prosecute it;
or will draw out the web of a suit so long, till the poor Client want wove to prosecute it;
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and so after all his labour and trauel, he must bee inforced to let it fall;
and so After all his labour and travel, he must be enforced to let it fallen;
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or if hee doe at the last recouer, and haue the matter goe on his side,
or if he do At the last recover, and have the matter go on his side,
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yet he shall bee no great gayner by the match;
yet he shall be no great gainer by the match;
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for as one sayeth, the charges of the suite are greater, then the costs that shall be awarded him.
for as one Saith, the charges of the suit Are greater, then the costs that shall be awarded him.
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This made Themistocles say, that if a man should shew him two wayes, one to hell, the other to the barre, hee would rather chuse that that went to hell.
This made Themistocles say, that if a man should show him two ways, one to hell, the other to the bar, he would rather choose that that went to hell.
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I do not speake, nor I haue not a thought to speake against the vse of the Law.
I do not speak, nor I have not a Thought to speak against the use of the Law.
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I acknowledge it as necessary for the common wealth, as the sunne is for the world:
I acknowledge it as necessary for the Common wealth, as the sun is for the world:
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It is the foundation of liberty, the fountaine of equity; and as the body is without the soule, It is the Foundation of liberty, the fountain of equity; and as the body is without the soul,
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so would the commonwealth be without the Law.
so would the commonwealth be without the Law.
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It is the very bulwarke and fortresse of our safety; the eye whereof is Prudence, the hand Fortitude, the beauty Iustice, and the foundation of it is laide in Iustice: And I doubt not, It is the very bulwark and fortress of our safety; the eye whereof is Prudence, the hand Fortitude, the beauty justice, and the Foundation of it is laid in justice: And I doubt not,
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but there are many conscionable Lawyers, who deale faithfully in the causes committed to their trust.
but there Are many conscionable Lawyers, who deal faithfully in the Causes committed to their trust.
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But I speake against those base & degenerate professors of the law, which are a blemish and staine to the rest,
But I speak against those base & degenerate professors of the law, which Are a blemish and stain to the rest,
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and which, like Ʋultures, doe nothing but gape after the prey. By all these meanes the poore people are grieuously oppressed.
and which, like Ʋultures, do nothing but gape After the prey. By all these means the poor people Are grievously oppressed.
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To which, I might adde our cutthroate vsurers, our bloud-sucking brokers, our griping extortioners, which eate vp the people as they would eate bread:
To which, I might add our cutthroat usurers, our bloodsucking brokers, our gripping extortioners, which eat up the people as they would eat bred:
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but the time would faile mee. And they haue beene so often cryed out vpon, both here and in other places,
but the time would fail me. And they have been so often cried out upon, both Here and in other places,
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as there is now no hope of their reformation. They haue got them an whores forehead, as the Prophet sayth;
as there is now no hope of their Reformation. They have god them an whores forehead, as the Prophet say;
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they cannot be ashamed. And thus much for the first branch of the exhortation. And defraud.) This is the second branch.they cannot be ashamed. And thus much for the First branch of the exhortation. And defraud.) This is the second branch.
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As the former is referred to manifest and open violence; so this is referred to fraud and deceit.
As the former is referred to manifest and open violence; so this is referred to fraud and deceit.
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The word that is here vsed, doth signifie in the Originall, by a couetous desire to circūuent or defraud a man. The word that is Here used, does signify in the Original, by a covetous desire to circumvent or defraud a man.
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And so it is vsed in other places.
And so it is used in other places.
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The Apostle applyeth it to the wiles which the Deuill vseth to beguile the godly withall;
The Apostle Applieth it to the wiles which the devil uses to beguile the godly withal;
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Lest, sayeth he, we should bee circumuented of Sathan: for we are not ignorant of his enterprises. Lest, Saith he, we should be circumvented of Sathan: for we Are not ignorant of his enterprises.
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And in another place, he sayeth of himselfe;
And in Another place, he Saith of himself;
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Wee haue defrauded no man, And againe, Did I make a gaine of you by any of them whom I sent vnto you? I desired Titus, we have defrauded no man, And again, Did I make a gain of you by any of them whom I sent unto you? I desired Titus,
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& with him I sent a brother; Did Titus make a gaine of you? The meaning then of it is this;& with him I sent a brother; Did Titus make a gain of you? The meaning then of it is this;
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for a man by couetousnesse or other euill meanes, to rayse his owne benefite out of another mans losse.
for a man by covetousness or other evil means, to raise his own benefit out of Another men loss.
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From hence we obserue in the next place, that fraudulent and deceitfull dealing is a sinne against the will of God, and cannot stand with sanctification. From hence we observe in the next place, that fraudulent and deceitful dealing is a sin against the will of God, and cannot stand with sanctification.
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This is confirmed by the testimony of the Apostle to the Romanes, where reckoning vp the sinnes of them that are giuen ouer to a reprobate sense, among other things hee sayth, they are full of deceit.
This is confirmed by the testimony of the Apostle to the Romans, where reckoning up the Sins of them that Are given over to a Reprobate sense, among other things he say, they Are full of deceit.
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And therefore the Apostle Peter exhorteth all Christians, to lay aside all guile and dissimulation.
And Therefore the Apostle Peter exhorteth all Christians, to lay aside all guile and dissimulation.
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And the Prophet Dauid protesteth, that hee would not suffer a deceitfull person to dwell within his house. And the Prophet David protesteth, that he would not suffer a deceitful person to dwell within his house.
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This is also confirmed by diuers reasons. First, as was said of the former sinne: so this also is against nature.
This is also confirmed by diverse Reasons. First, as was said of the former sin: so this also is against nature.
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And this the heathen man affirmeth;
And this the heathen man Affirmeth;
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Seing iniury, sayth he, is done two wayes, eyther by force or by fraud, fraud doth as it were, belong to a Foxe, and force to a Lion: but both of them are most repugnant to the nature of man; yet of the two, fraud is worthy of greater hatred. Sing injury, say he, is done two ways, either by force or by fraud, fraud does as it were, belong to a Fox, and force to a lion: but both of them Are most repugnant to the nature of man; yet of the two, fraud is worthy of greater hatred.
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Secondly, it is against ciuill society. Man is a sociable creature.
Secondly, it is against civil society. Man is a sociable creature.
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And this is the Law euen of naturall society, that whatsoeuer wee would that men should do to vs, wee bee ready to doe the same to them:
And this is the Law even of natural society, that whatsoever we would that men should do to us, we be ready to do the same to them:
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and on the other side, whatsoeuer wee would not that men should doe to vs, we do not so much as offer it to them.
and on the other side, whatsoever we would not that men should do to us, we do not so much as offer it to them.
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Otherwise, there can be no commerce, nor trafficke vsed amongst men.
Otherwise, there can be no commerce, nor traffic used among men.
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For, as Thomas Aquinas sayth well, Because man is a sociable creature, one man naturally oweth that to another, without which, humane society cannot be preserued:
For, as Thomas Aquinas say well, Because man is a sociable creature, one man naturally owes that to Another, without which, humane society cannot be preserved:
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but men cannot liue and conuerse together, vnlesse they may belieue, and trust one another, as manifesting the truth one to another.
but men cannot live and converse together, unless they may believe, and trust one Another, as manifesting the truth one to Another.
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Thirdly, it is a kinde of theft, as it is agreede vpon by the most Diuines, olde and new.
Thirdly, it is a kind of theft, as it is agreed upon by the most Divines, old and new.
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Hierome writing vpon that place to the Ephesians, Let him that stole, steale no more, &c. hath these words, Jerome writing upon that place to the Ephesians, Let him that stole, steal no more, etc. hath these words,
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Because it is an hard matter for them that are conuersant in the affairs of this life,
Because it is an hard matter for them that Are conversant in the affairs of this life,
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though they bee free from other passions, as fornication, &c. not to be guilty of theft: therefore now he warneth the Ephesians, that by occasion of gaine, they incurre not the danger of theft: calling that theft, whatsoeuer is gotten by another mans losse.
though they be free from other passion, as fornication, etc. not to be guilty of theft: Therefore now he warneth the Ephesians, that by occasion of gain, they incur not the danger of theft: calling that theft, whatsoever is got by Another men loss.
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And Erasmus said, Shew mee a lyar, and a deceitfull person, and I will shew thee a thiefe. And Danaeus, If any man, sayth he by craft or deceit procure losse and dammage to another, certainely, he is a thiefe.
And Erasmus said, Show me a liar, and a deceitful person, and I will show thee a thief. And Danaeus, If any man, say he by craft or deceit procure loss and damage to Another, Certainly, he is a thief.
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Last of all, it is against Christianity, which requireth plaine and open dealing amongst men.
Last of all, it is against Christianity, which requires plain and open dealing among men.
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The heathen Orator could say, Amongst good and honest men, there should be good and honest dealing, and without deceit.
The heathen Orator could say, among good and honest men, there should be good and honest dealing, and without deceit.
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Much more should they that professe themselues Christians, be thus affected. Here then are iustly reproued all kinds of fraudulent and deceitfull dealing.
Much more should they that profess themselves Christians, be thus affected. Here then Are justly reproved all Kinds of fraudulent and deceitful dealing.
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A thing so common at this day, as wee may say with the Prophet, As a cage is full of birds,
A thing so Common At this day, as we may say with the Prophet, As a cage is full of Birds,
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so are mens houses full of deceit: thereby they are becom great and waxen rich. Now there are many kinds of this sin.so Are men's houses full of deceit: thereby they Are become great and waxed rich. Now there Are many Kinds of this since.
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I will onely insist in that which is vsed in contracts, in buying and selling: Marchants and Tradesmen haue been of olde condemned generally for couetousnesse and bad dealing:
I will only insist in that which is used in contracts, in buying and selling: Merchants and Tradesmen have been of old condemned generally for covetousness and bad dealing:
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As a nayle in the wall, sayth the Wise-man, sticketh fast betweene the ioynts of the stones: As a nail in the wall, say the Wiseman, sticketh fast between the Joints of the stones:
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so doth sinne sticke betweene the selling and the buying: whereupon among the Hebrues, a Marchant is deriued of a verbe that signifieth to deceiue.so does sin stick between the selling and the buying: whereupon among the Hebrews, a Merchant is derived of a verb that signifies to deceive.
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I do not deny, but that negotiation and trading is good in it selfe, and very necessary for men.
I do not deny, but that negotiation and trading is good in it self, and very necessary for men.
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For God hath so ordered the matter, that as no Country, so no man, is sufficient of himselfe,
For God hath so ordered the matter, that as no Country, so no man, is sufficient of himself,
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but must supply his wants by buying of another.
but must supply his Wants by buying of Another.
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Hence innumerable benefites doe redound to mankind, yea, the whole world almost by this meanes is brought into a communion & fellowshippe.
Hence innumerable benefits do redound to mankind, yea, the Whole world almost by this means is brought into a communion & fellowship.
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But now the malice of men hath filled it so full of deceitfull trickes, that many Chapmen are little better then theeues and robbers. That which was spoken of the followers of Antichrist, may bee fitly applyed vnto them, that few doe buy and sell in these dayes, that haue not the marke of the beast, that is, that vse not lying and dissembling.
But now the malice of men hath filled it so full of deceitful tricks, that many Chapmen Are little better then thieves and robbers. That which was spoken of the followers of Antichrist, may be fitly applied unto them, that few do buy and fell in these days, that have not the mark of the beast, that is, that use not lying and dissembling.
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They haue so many false shifts to deceiue those that deale with them, that if a man had Argus his eyes, he should hardly secure himselfe from being ouerreached.
They have so many false shifts to deceive those that deal with them, that if a man had Argus his eyes, he should hardly secure himself from being overreached.
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It is not for nothing, that their trades are called Mysteries: for there is a mystery of iniquity in thē.
It is not for nothing, that their trades Are called Mysteres: for there is a mystery of iniquity in them.
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And Crafts: for, as they vse the matter, there is little but craft and deceit in their dealing:
And Crafts: for, as they use the matter, there is little but craft and deceit in their dealing:
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Let a man be neuer so circumspect, and looke neuer so well to himselfe, yet it will goe hard, Let a man be never so circumspect, and look never so well to himself, yet it will go hard,
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but hee shall bee fetched ouer by one tricke or other.
but he shall be fetched over by one trick or other.
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It was a custome in Athens, that when men bought or solde any thing, they came before the Magistrate appointed for that purpose, It was a custom in Athens, that when men bought or sold any thing, they Come before the Magistrate appointed for that purpose,
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and there tooke a solemne oath, that they had not dealt fraudulently, nor vsed any cunning or deceit.
and there took a solemn oath, that they had not dealt fraudulently, nor used any cunning or deceit.
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But it is farre otherwise with vs;
But it is Far otherwise with us;
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for both in buying & selling, euery man almost, as the Prophet sayth, hunteth his brother with a net.
for both in buying & selling, every man almost, as the Prophet say, hunts his brother with a net.
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As it is reported of the fish Polypus, that when shee lyeth in waite for other fishes, shee changeth her colour into the colour of the rocke,
As it is reported of the Fish Polypus, that when she lies in wait for other Fish, she changes her colour into the colour of the rock,
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and so the fishes are caught before they be aware, in a net which by nature she hath behind her head,
and so the Fish Are caught before they be aware, in a net which by nature she hath behind her head,
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and can spread it at her pleasure.
and can spread it At her pleasure.
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So doe the Trades men of these dayes, when a man commeth to them, they insinuate themselues into him, with the fayrest and smoothest words that can be deuised:
So do the Trades men of these days, when a man comes to them, they insinuate themselves into him, with the Fairest and smoothest words that can be devised:
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but if he take not the better heede, there is a net spred to ensnare him,
but if he take not the better heed, there is a net spread to ensnare him,
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and it will bee hard if he be not caught.
and it will be hard if he be not caught.
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But it will be obiected, I compell no man to buy my commodities, I onely shew them and make the price:
But it will be objected, I compel no man to buy my commodities, I only show them and make the price:
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let the buyer looke to it.
let the buyer look to it.
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But the Heathen man will tell thee, that it is bad dealing in thee, to spread a net for thy brother, But the Heathen man will tell thee, that it is bad dealing in thee, to spread a net for thy brother,
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though thou doest not hunt him and driue him into it; for the wilde beasts many times fall into the net that is laid for them, though no man pursue them.
though thou dost not hunt him and driven him into it; for the wild beasts many times fallen into the net that is laid for them, though no man pursue them.
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The Lord gaue a strait commandement vnto the Iewes, that when they solde ought to their neighbor,
The Lord gave a strait Commandment unto the Iewes, that when they sold ought to their neighbour,
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or bought any thing of their neighbors hand, they should not oppresse one another. or bought any thing of their neighbours hand, they should not oppress one Another.
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But now there is nothing more common both in buying & selling. First for buying. It is an ordinary practise especially with great persons, that if any of their neighbours haue any commodity that lyeth fit for their vse,
But now there is nothing more Common both in buying & selling. First for buying. It is an ordinary practice especially with great Persons, that if any of their neighbours have any commodity that lies fit for their use,
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as Naboths Ʋineyard did for Ahab, they must haue it from him by one meanes or other.
as Naboth's Ʋineyard did for Ahab, they must have it from him by one means or other.
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If he be vnwilling to part with it, they will so weary him with continuall vexations, that hee shall bee constrained to sell it whether hee will or no.
If he be unwilling to part with it, they will so weary him with continual vexations, that he shall be constrained to fell it whither he will or no.
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But as Tullie said well, It is rather a taking by violence, then a buying, when the seller may not sell at his owne choyce. But as Tullie said well, It is rather a taking by violence, then a buying, when the seller may not fell At his own choice.
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Againe, let a poore man come and offer any commodity to sell, the buyer will presently take aduantage of his pouerty and necessity,
Again, let a poor man come and offer any commodity to fell, the buyer will presently take advantage of his poverty and necessity,
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and make him sell it far vnder the worth.
and make him fell it Far under the worth.
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To this purpose Saint Augustine maketh mention of a certaine iester, who vndertook to tel the people, what they all most desired.
To this purpose Saint Augustine makes mention of a certain jester, who undertook to tell the people, what they all most desired.
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And when a great multitude were come together, at the time appointed, he stood vp, & said with a loud voice, You desire to buy cheape, and sell deare:
And when a great multitude were come together, At the time appointed, he stood up, & said with a loud voice, You desire to buy cheap, and fell deer:
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wherunto agreeth that saying of Solomon: It is naught, it is naught, sayth the buyer, but when hee is gone, hee boasteth of his pennyworth.
whereunto agreeth that saying of Solomon: It is nought, it is nought, say the buyer, but when he is gone, he boasts of his pennyworth.
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Againe, in selling, they haue innumerable deceitfull trickes, and crafty deuises, whereby they set their owne soules to sale,
Again, in selling, they have innumerable deceitful tricks, and crafty devises, whereby they Set their own Souls to sale,
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and that with such subtilty, as a simple man shall neuer discerne them, as though they had Gyges his ring, to make them goe inuisible.
and that with such subtlety, as a simple man shall never discern them, as though they had Gyges his ring, to make them go invisible.
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So that as the King of Babel sacrificed to his net: so may these sacrifice to their craft.
So that as the King of Babel sacrificed to his net: so may these sacrifice to their craft.
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But to touch some particulars of their bad dealing.
But to touch Some particulars of their bad dealing.
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First of all, they offend by lying, whiles they set a far greater commendation on their wares, then they deserue:
First of all, they offend by lying, while they Set a Far greater commendation on their wares, then they deserve:
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for so they may gaine, though it bee by lying, they care not.
for so they may gain, though it be by lying, they care not.
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They sing that song of Curio, Let profite preuaile. And yet the heathen man that neuer knew God, hath taught to the shame of vs Christians, that all lying must bee taken from contracts.
They sing that song of Curio, Let profit prevail. And yet the heathen man that never knew God, hath taught to the shame of us Christians, that all lying must be taken from contracts.
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Secondly, if lying will not serue the turne, they adde swearing and forswearing, and so, as much as in them lyeth, they make God a false witnesse.
Secondly, if lying will not serve the turn, they add swearing and forswearing, and so, as much as in them lies, they make God a false witness.
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For what sinne so haynous, which a couetous wretch, that maketh haste to be rich, will be eyther afrayd or ashamed to commit? They will sweare it cost them so much, For what sin so heinous, which a covetous wretch, that makes haste to be rich, will be either afraid or ashamed to commit? They will swear it cost them so much,
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and yet, rather then all fayle, they will sell it better cheape:
and yet, rather then all fail, they will fell it better cheap:
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they will sweare they giue you the buying, and they would not sell it so good cheape to another,
they will swear they give you the buying, and they would not fell it so good cheap to Another,
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though they neuer saw you before. Thirdly, they sinne in inhaunsing and raysing the price of their commodities aboue measure. As the Prophet saith;
though they never saw you before. Thirdly, they sin in inhaunsing and raising the price of their commodities above measure. As the Prophet Says;
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They make the shekell great, that they may buy the poore for siluer, and the needy for shooes. They make the shekel great, that they may buy the poor for silver, and the needy for shoes.
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This is the practise of them that ingrosse a commoditie into their hands when it is cheape,
This is the practice of them that engross a commodity into their hands when it is cheap,
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and keepe it vp till it be deare, that so they may sell it at their owne price.
and keep it up till it be deer, that so they may fell it At their own price.
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The very light of nature hath condemned this sinne: as the Heathen Orator putteth this case to such persons;
The very Light of nature hath condemned this sin: as the Heathen Orator putteth this case to such Persons;
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namely, If a man, in the time of a great dearth, bring a Ship from beyond Sea laden with corne, namely, If a man, in the time of a great dearth, bring a Ship from beyond Sea laden with corn,
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and know that there are a great many more Ships comming within a few dayes,
and know that there Are a great many more Ships coming within a few days,
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if he dissemble this, and take aduantage of the present want, and sell his corne at too high a rate, hee is condemned for hard and vniust dealing.
if he dissemble this, and take advantage of the present want, and fell his corn At too high a rate, he is condemned for hard and unjust dealing.
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This poynt is very well determined by Thomas Aquinas: Buying and Selling (saith hee) was deuised for the common good of both parties,
This point is very well determined by Thomas Aquinas: Buying and Selling (Says he) was devised for the Common good of both parties,
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and in that respect, it ought not to bee a greater grieuance to one then to another:
and in that respect, it ought not to be a greater grievance to one then to Another:
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and therfore a contract ought to be made according to the equality of the thing; and that must bee measured according to the price that is giuen.
and Therefore a contract ought to be made according to the equality of the thing; and that must be measured according to the price that is given.
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And therefore, if eyther the price exceede the worth of the thing, or the thing exceede the price, the equalitie of iustice is taken away:
And Therefore, if either the price exceed the worth of the thing, or the thing exceed the price, the equality of Justice is taken away:
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And therefore, to sell dearer, or to buy cheaper then the thing is worth, is in it selfe vniust and vnlawfull.
And Therefore, to fell Dearer, or to buy cheaper then the thing is worth, is in it self unjust and unlawful.
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Fourthly, they offend in shewing one thing, and selling another.
Fourthly, they offend in showing one thing, and selling Another.
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And herein they are their Craftsmasters: for they haue such cunning conueyance, and sleight of hand,
And herein they Are their Craftsmasters: for they have such cunning conveyance, and sleight of hand,
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as a simple man cannot suspect, much lesse discerne them.
as a simple man cannot suspect, much less discern them.
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Fifthly, they sinne in vsing false waights and vniust measures; making, as the Prophet sayth, the Ephah as small, as they make the shekel great. This is most abominable in the sight of God, as Solomon sayth;
Fifthly, they sin in using false weights and unjust measures; making, as the Prophet say, the Ephah as small, as they make the shekel great. This is most abominable in the sighed of God, as Solomon say;
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False ballances are an abomination vnto the Lord. To this purpose, there was a very straite charge in the Law: False balances Are an abomination unto the Lord. To this purpose, there was a very strait charge in the Law:
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Thou shalt not haue in thy bagge two manner of waights, a great and a small; Thou shalt not have in thy bag two manner of weights, a great and a small;
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neyther shalt thou haue in thy house diuers measures, a great and a small: but thou shalt haue a right and iust waight: neither shalt thou have in thy house diverse measures, a great and a small: but thou shalt have a right and just weight:
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a perfite and a iust measure shalt thou haue; a perfect and a just measure shalt thou have;
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that thy dayes may bee lengthned in the land, which the Lord thy God giueth thee: that thy days may be lengthened in the land, which the Lord thy God gives thee:
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for all that do such things, and all that doe vnrighteously, are abomination vnto the Lord thy God. for all that do such things, and all that do unrighteously, Are abomination unto the Lord thy God.
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And the Lord speaketh with indignation to the people of Israel: Are yet the treasures of wickednesse in the house of the wicked,
And the Lord speaks with Indignation to the people of Israel: are yet the treasures of wickedness in the house of the wicked,
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& the scant measure that is abominable? Shall I iustifie the wicked ballances, and the bagge of deceitfull waights? As if he should say, I will not iustifie, but condemne them.& the scant measure that is abominable? Shall I justify the wicked balances, and the bag of deceitful weights? As if he should say, I will not justify, but condemn them.
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Besides, waights and measures are instruments as it were of iustice and equity; for thereby things that are vniust, should bee reduced vnto equity.
Beside, weights and measures Are Instruments as it were of Justice and equity; for thereby things that Are unjust, should be reduced unto equity.
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And therefore if there bee any iniquity in them, it is so much the more displeasing vnto God.
And Therefore if there be any iniquity in them, it is so much the more displeasing unto God.
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And looke how much men take from the iust measure, so much of the wrath and displeasure of God doe they purchase to thēselues.
And look how much men take from the just measure, so much of the wrath and displeasure of God do they purchase to themselves.
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In a word therfore, let all men remember, what the Lord requireth in this case:
In a word Therefore, let all men Remember, what the Lord requires in this case:
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Yee shall not do vniustly, saith he, in iudgement, in metyard, in waight, or in measure, yee shall haue iust balances, true waights, a true Ephah, and a true Hin. Ye shall not do unjustly, Says he, in judgement, in metyard, in weight, or in measure, ye shall have just balances, true weights, a true Ephah, and a true Hin.
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I am the Lord, &c. But if the waights & measures be in themselues neuer so right and iust,I am the Lord, etc. But if the weights & measures be in themselves never so right and just,
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yet if they haue cunning trickes to falsifie them by deceit, that a man cannot haue that hee payeth for, it is all alike odious in the sight of God.
yet if they have cunning tricks to falsify them by deceit, that a man cannot have that he payeth for, it is all alike odious in the sighed of God.
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Sixthly, they sinne in selling bad and vnprofitable wares in stead of good.
Sixthly, they sin in selling bad and unprofitable wares in stead of good.
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As the Prophet complaineth of the Iewes, that they would sell the refuse of the wheate.
As the Prophet Complaineth of the Iewes, that they would fell the refuse of the wheat.
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It is a lamentable thing to see, what baggage stuffe Apothecaries and Chandlers sell to poore people,
It is a lamentable thing to see, what baggage stuff Apothecaries and Chandlers fell to poor people,
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and make them pay as deare as if it were the best.
and make them pay as deer as if it were the best.
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And this is the generall complaint concerning sale wares, that men care not how sleightly it commeth out of their hands:
And this is the general complaint Concerning sale wares, that men care not how slightly it comes out of their hands:
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and that there is nothing almost made so good, and so durable as in former times.
and that there is nothing almost made so good, and so durable as in former times.
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Last of all, they sinne in concealing from the buyer, the faults of that they sell,
Last of all, they sin in concealing from the buyer, the Faults of that they fell,
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and so suffering him to bee deluded. Thomas Aquinas speaketh very well to this point.
and so suffering him to be deluded. Thomas Aquinas speaks very well to this point.
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It is alwayes vnlawfull, saith he, to giue to any man occasion of losse or danger.
It is always unlawful, Says he, to give to any man occasion of loss or danger.
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But the seller that offereth any thing to sell, doth herein giue the buyer occasion of danger or losse, in that he offereth him a thing that is faulty,
But the seller that Offereth any thing to fell, does herein give the buyer occasion of danger or loss, in that he Offereth him a thing that is faulty,
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if by the fault thereof hee incurre danger or losse.
if by the fault thereof he incur danger or loss.
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Losse, if for such a fault, the thing that is to bee solde, bee lesse worth,
Loss, if for such a fault, the thing that is to be sold, be less worth,
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and yet hee for that fault will abate nothing of the price.
and yet he for that fault will abate nothing of the price.
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And danger, if for such a fault the vse of the thing bee made eyther vnprofitable or hurtfull.
And danger, if for such a fault the use of the thing be made either unprofitable or hurtful.
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As for example, if a man sell one a lame horse, for a swift running horse,
As for Exampl, if a man fell one a lame horse, for a swift running horse,
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or a ruinous house, for a strong house, or corrupted and poysoned meat, for that which is good.
or a ruinous house, for a strong house, or corrupted and poisoned meat, for that which is good.
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Whereupon, saith he, if these faults be secret & hee doe not discouer them, it is vnlawfull and fraudulent selling,
Whereupon, Says he, if these Faults be secret & he do not discover them, it is unlawful and fraudulent selling,
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and the seller is bound to recompence the losse. Yea, this sinne is exceedingly condemned by the heathen man.
and the seller is bound to recompense the loss. Yea, this sin is exceedingly condemned by the heathen man.
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Who seeth not, sayth hee, what a thing this kind of concealing is, and what a manner of man he is that vseth it? Surely, he is no plaine dealing man, no honest man, no ingenious man, no iust, no good man; Who sees not, say he, what a thing this kind of concealing is, and what a manner of man he is that uses it? Surely, he is no plain dealing man, no honest man, no ingenious man, no just, no good man;
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but rather a subtil, a base, a fraudulent, a deceitful, a malicious, a cunning, a slie, and a crafty knaue.
but rather a subtle, a base, a fraudulent, a deceitful, a malicious, a cunning, a sly, and a crafty knave.
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But the Chapmen of these dayes are so far from making known the faults of the commodities they sell,
But the Chapmen of these days Are so Far from making known thee Faults of the commodities they fell,
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as that rather they doe of purpose darken their shoppes, that the buyer cannot see what hee buyeth, but must grope at noone day, as if it were twilight.
as that rather they do of purpose darken their shops, that the buyer cannot see what he buyeth, but must grope At noon day, as if it were twilight.
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By this practise, as one sayth well, they shew themselues to be the children of darkenesse, and their deedes to bee the deedes of darkenesse: yea they bewray, that they haue a desire to doe euill, and to deale badly.
By this practice, as one say well, they show themselves to be the children of darkness, and their Deeds to be the Deeds of darkness: yea they bewray, that they have a desire to do evil, and to deal badly.
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For, as our Sauiour sayth, Euery man that doeth euill, hateth the light, neyther commeth to the light,
For, as our Saviour say, Every man that doth evil, hates the Light, neither comes to the Light,
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lest his deedes should bee reproued. lest his Deeds should be reproved.
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And therefore, because they loue darkenesse more then light, let them take heed they heare not that wofull sentence denounced against them, Binde them hand and foote, and cast them into vtter darkenesse, there shall bee weeping and gnashing of teeth.
And Therefore, Because they love darkness more then Light, let them take heed they hear not that woeful sentence denounced against them, Bind them hand and foot, and cast them into utter darkness, there shall be weeping and gnashing of teeth.
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These are some of the vnconscionable practises that are vsed by Tradesmen in buying and selling, and these are so common at this day,
These Are Some of the unconscionable practises that Are used by Tradesmen in buying and selling, and these Are so Common At this day,
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as it is accounted a folly for any man to doe otherwise.
as it is accounted a folly for any man to do otherwise.
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Euery body will confesse, that plaine dealing is a Iewell, but they say, hee that vseth it, shall die a begger.
Every body will confess, that plain dealing is a Jewel, but they say, he that uses it, shall die a beggar.
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Yea, they traine vp their seruants & Apprentises to these courses.
Yea, they train up their Servants & Apprentices to these courses.
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And if any of them proue more cunning and crafty to ouerreach men that come into their shops, And if any of them prove more cunning and crafty to overreach men that come into their shops,
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then the rest, hee is more commendable and better accounted of.
then the rest, he is more commendable and better accounted of.
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So that by that time they haue serued out their yeares, partly by their owne inbred corruption,
So that by that time they have served out their Years, partly by their own inbred corruption,
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and partly by their Masters ill example, as our Sauiour Christ sayde of the Iewish Proselites, they become twofolde more the children of hell, then their Masters are.
and partly by their Masters ill Exampl, as our Saviour christ said of the Jewish Proselytes, they become twofold more the children of hell, then their Masters Are.
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And thus much for the exhortation, and the seuerall branches thereof. The reasons follow.
And thus much for the exhortation, and the several branches thereof. The Reasons follow.
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His Brother.) The first reason, as hath beene sayd, is included in this word, Brother, and it carrieth great force and waight with it.His Brother.) The First reason, as hath been said, is included in this word, Brother, and it Carrieth great force and weight with it.
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It was the argument that Abraham vsed to Lot: I pray thee let there bee no strife betweene thee and me, for we are brethren.
It was the argument that Abraham used to Lot: I pray thee let there be no strife between thee and me, for we Are brothers.
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And it was the argument that Moses vsed to the Hebrewes that stroue together:
And it was the argument that Moses used to the Hebrews that strove together:
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Sirs, yee are brethren, why doe yee wrong one to another? Now men are called Brethren, as Thomas Aquinas obserueth, foure wayes in the Scriptures: Sirs, ye Are brothers, why do ye wrong one to Another? Now men Are called Brothers, as Thomas Aquinas observeth, foure ways in the Scriptures:
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First, by nature, and that eyther by birth, as Iacob and Esau, borne both of the same Parents;
First, by nature, and that either by birth, as Iacob and Esau, born both of the same Parents;
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or by bloud, and so all mankinde are brethren: For, as the Apostle saith;
or by blood, and so all mankind Are brothers: For, as the Apostle Says;
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God made of one bloud all mankinde, to dwell on all the face of the earth. God made of one blood all mankind, to dwell on all the face of the earth.
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Secondly, by Countrey; and so the Apostle calleth the Iewes that were his Countrymen, his Brethren. Thirdly, by Kindred, as they that come all of one stocke or linage:
Secondly, by Country; and so the Apostle calls the Iewes that were his Countrymen, his Brothers. Thirdly, by Kindred, as they that come all of one stock or lineage:
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and so our Sauiour Christ is said to haue brethren and sisters;
and so our Saviour christ is said to have brothers and Sisters;
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Is not this the brother of Iames, and Ioses, and of Iudas, and Simon? and are not his sisters here with vs? And yet wee know that his blessed Mother remayned a Ʋirgin both before and after his byrth. Is not this the brother of James, and Ioses, and of Iudas, and Simon? and Are not his Sisters Here with us? And yet we know that his blessed Mother remained a Ʋirgin both before and After his birth.
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Fourthly, by Affection. I might speake of all these, and shew the force of the argument in euery one of them:
Fourthly, by Affection. I might speak of all these, and show the force of the argument in every one of them:
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but I will insist onely in the last, which is chiefely meant in this place;
but I will insist only in the last, which is chiefly meant in this place;
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and indeede it is the strongest of all the rest, and doth most of all binde vs to procure the good one of another, it being our coniunction with Christ our head,
and indeed it is the Strongest of all the rest, and does most of all bind us to procure the good one of Another, it being our conjunction with christ our head,
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& then in him one with another, wherby we are al made one body, and euery one one anothers members.
& then in him one with Another, whereby we Are all made one body, and every one one another's members.
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This then doth teach vs, that it is a grieuous sinne for one Christian to oppresse or defraud another.
This then does teach us, that it is a grievous sin for one Christian to oppress or defraud Another.
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True, it is not lawfull to offer violence to any man.
True, it is not lawful to offer violence to any man.
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If there were no other reason, yet euen in this very respect, that hee is a man, we must not doe him any wrong, no though hee were our vtter enemy. As our Sauiour Christ saith;
If there were no other reason, yet even in this very respect, that he is a man, we must not do him any wrong, no though he were our utter enemy. As our Saviour christ Says;
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Loue your enemies, doe good to them that hate you, &c. And the Apostle exhorteth;Love your enemies, do good to them that hate you, etc. And the Apostle exhorteth;
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If thine enemy hunger, feede him, if he thirst, giue him drinke, &c. And bee not ouercome of euill, but ouercome euill with goodnesse. If thine enemy hunger, feed him, if he thirst, give him drink, etc. And be not overcome of evil, but overcome evil with Goodness.
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Much lesse must we hurt or harme those that are Christians, of the same profession with our selues.
Much less must we hurt or harm those that Are Christians, of the same profession with our selves.
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To this purpose there are seuen bounds set downe by the Apostle, which, if any thing will preuaile, might serue to containe vs in our duety.
To this purpose there Are seuen bounds Set down by the Apostle, which, if any thing will prevail, might serve to contain us in our duty.
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There is one body, and one spirite, euen as yee are called in one hope of your vocation. There is one body, and one Spirit, even as ye Are called in one hope of your vocation.
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There is one Lord, one faith, one Baptisme, one God and Father of all. There is one Lord, one faith, one Baptism, one God and Father of all.
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There is one body. As in the naturall body, there is no member more for it selfe, then for the whole;
There is one body. As in the natural body, there is no member more for it self, then for the Whole;
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so it should bee in this mysticall body: Those that are, as it were, eyes and hands, must not oppresse the feet.
so it should be in this mystical body: Those that Are, as it were, eyes and hands, must not oppress the feet.
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There is one spirite, which is, as it were, a soule in this body, which knitteth all the members thereof a great deale nearer,
There is one Spirit, which is, as it were, a soul in this body, which knits all the members thereof a great deal nearer,
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then the members of the naturall body are coupled with ioynts and sinewes.
then the members of the natural body Are coupled with Joints and sinews.
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There is one hope of our calling, whereby wee are called to an inheritance in the Kingdome of heauen.
There is one hope of our calling, whereby we Are called to an inheritance in the Kingdom of heaven.
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There is one Lord, whose seruants wee all professe our selues to be.
There is one Lord, whose Servants we all profess our selves to be.
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And therefore, as they that serue one Master, and liue in one house, ought not to wrong one another:
And Therefore, as they that serve one Master, and live in one house, ought not to wrong one Another:
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no more should wee that would bee accounted of Gods houshold, offer iniury to our fellow seruants. There is one faith, whereby wee belieue the same gracious promises of God for our comfort.
no more should we that would be accounted of God's household, offer injury to our fellow Servants. There is one faith, whereby we believe the same gracious promises of God for our Comfort.
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There is one Baptisme, wherein wee all promised before the God of heauen, before Angels and men, to renounce all the cursed deedes of darkenes.
There is one Baptism, wherein we all promised before the God of heaven, before Angels and men, to renounce all the cursed Deeds of darkness.
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Last of all, there is one God the Father of vs all, not onely by creation, as hee is also of the wicked and vnreasonable creatures (in which respect Iob calleth the crawling wormes his sisters; ) but chiefly, by grace and regeneration, and wee all would bee reputed his children. There is neuer a one of these bonds,
Last of all, there is one God the Father of us all, not only by creation, as he is also of the wicked and unreasonable creatures (in which respect Job calls the crawling worms his Sisters;) but chiefly, by grace and regeneration, and we all would be reputed his children. There is never a one of these bonds,
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but euen single by it selfe, it might bee of force to tye vs to the good behauiour towards our brethren:
but even single by it self, it might be of force to tie us to the good behaviour towards our brothers:
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but all of thē laide together, cannot chufe, if there bee any sparke of grace, but mightily preuaile with vs.
but all of them laid together, cannot chufe, if there be any spark of grace, but mightily prevail with us
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And therefore, to apply this in a word, it serueth to reproue those that breake all these bonds.
And Therefore, to apply this in a word, it serveth to reprove those that break all these bonds.
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Solomon saith, a threefold corde is not easily broken. But here is a greater corde; Solomon Says, a threefold cord is not Easily broken. But Here is a greater cord;
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here are first, as we haue heard, foure arguments of brotherhood, then, here are seuen bonds of loue, to tie and vnite vs in affection one towards another.
Here Are First, as we have herd, foure Arguments of brotherhood, then, Here Are seuen bonds of love, to tie and unite us in affection one towards Another.
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And yet all these are not strong enough. There are a number of false brethren in all the former respects.
And yet all these Are not strong enough. There Are a number of false brothers in all the former respects.
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And it is hard to finde any in this age, that will not doe wrong, and do harm euen to their brethren. And it is hard to find any in this age, that will not do wrong, and do harm even to their brothers.
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So that as the Prophet sayth, Euery man must take heed of his neighbour, and not trust in any brother:
So that as the Prophet say, Every man must take heed of his neighbour, and not trust in any brother:
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for euery brother will vse deceit, and euery friend will deale deceitfully: and euery one will deceiue his friend, and will not speake the truth:
for every brother will use deceit, and every friend will deal deceitfully: and every one will deceive his friend, and will not speak the truth:
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for they haue taught their tongues to speake lies, &c. Yea, many are growne to that passe, that they will deceiue their owne fathers.for they have taught their tongues to speak lies, etc. Yea, many Are grown to that pass, that they will deceive their own Father's.
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The sacred profession of religion, which ought to bee the nearest of all bonds, that heauen and earth can affoorde, is violated and troden vnder foote.
The sacred profession of Religion, which ought to be the nearest of all bonds, that heaven and earth can afford, is violated and trodden under foot.
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Yea, it is too euident, that there are many, that vse their profession for a cloake of maliciousnesse.
Yea, it is too evident, that there Are many, that use their profession for a cloak of maliciousness.
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They thinke that men will the sooner belieue and credite them fot their profession sake, and so by that meanes they doe the more dangerously deceiue. They think that men will the sooner believe and credit them fot their profession sake, and so by that means they do the more dangerously deceive.
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And hereby it commeth to passe, that the mouths of profane persons are opened against them,
And hereby it comes to pass, that the mouths of profane Persons Are opened against them,
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and the holy name & Gospell of God is disgraced:
and the holy name & Gospel of God is disgraced:
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for indeed there can no greater reproch redound to the Gospell, then when they that are the professors of it, make no conscience of their dealing.
for indeed there can no greater reproach redound to the Gospel, then when they that Are the professors of it, make no conscience of their dealing.
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According to that speech of the Apostle; The name of God is blasphemed among the Gentiles through you.
According to that speech of the Apostle; The name of God is blasphemed among the Gentiles through you.
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And so Nathan tolde Dauid, that by that wicked deed of his, hee had caused the enemies of God to blaspheme. And so Nathan told David, that by that wicked deed of his, he had caused the enemies of God to Blaspheme.
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For this is the property of the vngodly, that whatsoeuer they can finde amisse in a man that professeth religion, presently they impute it to the profession,
For this is the property of the ungodly, that whatsoever they can find amiss in a man that Professes Religion, presently they impute it to the profession,
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and to the religion it selfe.
and to the Religion it self.
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And hence it is, that Papists on the one side, and Atheists on the other side, doe exclame against vs. These are your professors, these are your Bible-bearers, these are they that will not misse a Sermon,
And hence it is, that Papists on the one side, and Atheists on the other side, do exclaim against us These Are your professors, these Are your Biblebearers, these Are they that will not miss a Sermon,
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and yet they will dissemble as deepely, & vse as much bad dealing as other men.
and yet they will dissemble as deeply, & use as much bad dealing as other men.
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And doubtlesse, this is that which disgraceth this famous City;
And doubtless, this is that which disgraceth this famous city;
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that hauing the Gospell so plentifully as they haue, and making such a profession of religion as generally they do,
that having the Gospel so plentifully as they have, and making such a profession of Religion as generally they do,
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yet there is so little conscience and equity in their dealing.
yet there is so little conscience and equity in their dealing.
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And therefore, let them be exhorted in the feare of God, to walke answerably to their profession, that so,
And Therefore, let them be exhorted in the Fear of God, to walk answerably to their profession, that so,
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as the Apostle sayth, They may take away occasion, from them that desire occasion against them.
as the Apostle say, They may take away occasion, from them that desire occasion against them.
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There is nothing in the world that ought to bee so deare vnto a Christian man, no not his owne life,
There is nothing in the world that ought to be so deer unto a Christian man, no not his own life,
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as the credite of the Gospell. And therefore, as wee tender it, and would bee loth to expose it to contempt, by the slanderous reproaches of wicked men;
as the credit of the Gospel. And Therefore, as we tender it, and would be loath to expose it to contempt, by the slanderous Reproaches of wicked men;
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let vs make conscience of our wayes;
let us make conscience of our ways;
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that they that speake euill of vs, as of euill doers, may be ashamed, when they shall see our good conuersation in Christ.
that they that speak evil of us, as of evil doers, may be ashamed, when they shall see our good Conversation in christ.
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And thus much shall suffice briefly to haue spoken of the first reason, in this word Brother.
And thus much shall suffice briefly to have spoken of the First reason, in this word Brother.
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For the Lord is the auenger of all such.) This is the second reason, which is plainely expressed.For the Lord is the avenger of all such.) This is the second reason, which is plainly expressed.
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And it is taken from the vengeance of God, that they that will not bee drawne by loue, may be forced by feare.
And it is taken from the vengeance of God, that they that will not be drawn by love, may be forced by Fear.
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And it is added by due order to that which is supplyed out of the third verse;
And it is added by due order to that which is supplied out of the third verse;
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namely, It is the will of God, that no man oppresse or defraud his brother: for the vengeance of God doth alwayes follow the violating of his will.
namely, It is the will of God, that no man oppress or defraud his brother: for the vengeance of God does always follow the violating of his will.
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Now it is to bee obserued, that the Apostle doth vse here the present time: because the Lord not onely will bee,
Now it is to be observed, that the Apostle does use Here the present time: Because the Lord not only will be,
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but also hath beene in all the ages of the world, and still is at this day, the auenger of all such things.
but also hath been in all the ages of the world, and still is At this day, the avenger of all such things.
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From hence wee learne, that the Lord will most surely punish all oppression and fraudulent dealing, From hence we Learn, that the Lord will most surely Punish all oppression and fraudulent dealing,
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and all iniury that a man doth to his neighbour. The Scripture is plentiful in the proofe of this point.
and all injury that a man does to his neighbour. The Scripture is plentiful in the proof of this point.
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Solomon saith, Rob not the poore, because hee is poore, &c. For the Lord will defend their cause, Solomon Says, Rob not the poor, Because he is poor, etc. For the Lord will defend their cause,
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and spoyle the soule of those that spoyle them. and spoil the soul of those that spoil them.
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And the Lord gaue a strict charge to the people of Israel, and inforced it with a seuere threatning:
And the Lord gave a strict charge to the people of Israel, and enforced it with a severe threatening:
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Yee shall not trouble any widdow nor fatherlesse child. Ye shall not trouble any widow nor fatherless child.
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If thou vexe or trouble any such, and so he call and cry vnto me, I will surely heare his cry.
If thou vex or trouble any such, and so he call and cry unto me, I will surely hear his cry.
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Then shall my wrath bee kindled, and I will kill you with the sword, and your wiues shall be widdowes, and your children fatherlesse. Then shall my wrath be kindled, and I will kill you with the sword, and your wives shall be widow's, and your children fatherless.
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Where wee see, that the Lord will pay them home in their owne kinde. And to this purpose saith the Prophet Dauid; Now for the oppression of the needy,
Where we see, that the Lord will pay them home in their own kind. And to this purpose Says the Prophet David; Now for the oppression of the needy,
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and for the sighes of the poore, I will vp, sayth the Lord, and will set at liberty him whom the wicked hath snared. And in another place; and for the sighs of the poor, I will up, say the Lord, and will Set At liberty him whom the wicked hath snared. And in Another place;
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Thou beholdest mischiefe and wrong, that thou mayest take the matter into thy hands: the poore committeth himselfe vnto thee: Thou Beholdest mischief and wrong, that thou Mayest take the matter into thy hands: the poor Committeth himself unto thee:
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for thou art the helper of the fatherlesse. for thou art the helper of the fatherless.
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And the Apostle testifyeth, that it is a righteous thing with God, to recompence tribulation to them that trouble you.
And the Apostle Testifieth, that it is a righteous thing with God, to recompense tribulation to them that trouble you.
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With men many times they are not punished, the law taketh little holde of them. They breake through the lawes, as great flies doe through the cobwebbes:
With men many times they Are not punished, the law Takes little hold of them. They break through the laws, as great flies do through the Cobwebs:
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yea, such is their power & might, that no man dare call them into question; yea, men had rather indure any thing, then complayne of their wrong and iniuries.
yea, such is their power & might, that no man Dare call them into question; yea, men had rather endure any thing, then complain of their wrong and injuries.
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But GOD who is most iust, will reuenge all iniustice: as the Apostle sayth to earthly Masters;
But GOD who is most just, will revenge all injustice: as the Apostle say to earthly Masters;
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Yee Masters, doe vnto your seruants that which is iust and equall, knowing that yee also haue a Master in heauen. Ye Masters, do unto your Servants that which is just and equal, knowing that ye also have a Master in heaven.
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So it may be sayd to all great persons; So it may be said to all great Persons;
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See yee offer no violence to those that are vnder you, for there is a greater then you in heauen.
See ye offer no violence to those that Are under you, for there is a greater then you in heaven.
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According to that speech of Solomon; Romooue not the ancient bounds, and enter not into the fields of the fatherlesse:
According to that speech of Solomon; Romooue not the ancient bounds, and enter not into the fields of the fatherless:
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For hee that redeemeth them, is mighty, he will defend their cause against thee. For he that Redeemeth them, is mighty, he will defend their cause against thee.
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A Father (saith Bernard ) will not dissemble the iniury that is done to his childe: A Father (Says Bernard) will not dissemble the injury that is done to his child:
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Much lesse will our heauenly Father put vp the wrongs that are done to his children.
Much less will our heavenly Father put up the wrongs that Are done to his children.
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Doe not the teares runne downe the widdowes cheekes? (saith the wise man) and her cry is against him that caused them: Do not the tears run down the widow's cheeks? (Says the wise man) and her cry is against him that caused them:
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from her cheekes doe they goe vp vnto heauen, and the Lord which heareth them, doth accept them. from her cheeks do they go up unto heaven, and the Lord which hears them, does accept them.
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There is neuer a teare, which cruel Tyrants wring from the eyes of the poore, but the Lord putteth it into his bottle, and in the end he will make it appeare, that there is a God that iudgeth the earth.
There is never a tear, which cruel Tyrants wring from the eyes of the poor, but the Lord putteth it into his Bottle, and in the end he will make it appear, that there is a God that Judgeth the earth.
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But not to dwell thus in the generall, let vs see how and by what meanes the Lord doth reuenge them:
But not to dwell thus in the general, let us see how and by what means the Lord does revenge them:
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surely the Lord hath many wayes euen in this life to take vengeance of oppressours and wrongfull dealers.
surely the Lord hath many ways even in this life to take vengeance of Oppressors's and wrongful dealers.
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And first of all, by the curses of the people that are oppressed by them:
And First of all, by the curses of the people that Are oppressed by them:
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For if the people will curse him that withdraweth his owne corne in the time of dearth;
For if the people will curse him that withdraweth his own corn in the time of dearth;
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much more they that by oppression take corne from the poore, shal bring many a bitter and heauy curse vpon themselues: much more they that by oppression take corn from the poor, shall bring many a bitter and heavy curse upon themselves:
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but it may be they passe not much for this; The Foxe fareth best when he is cursed.
but it may be they pass not much for this; The Fox fareth best when he is cursed.
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Therefore the Lord doth punish them with infamy and disgrace, that their very names doe rot and stinke.
Therefore the Lord does Punish them with infamy and disgrace, that their very names do rot and stink.
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Their cruell and vnconscionable dealing openeth all mens mouthes against them, and maketh euery body cry out on them: Their cruel and unconscionable dealing Openeth all men's mouths against them, and makes every body cry out on them:
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it may be, not to their faces, for it is like, they haue trencher slaues ynow that flatter them, and extoll them to the sky:
it may be, not to their faces, for it is like, they have trencher slaves enough that flatter them, and extol them to the sky:
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but they cannot walke in the streetes, no nor ride in their Coaches, but they are poynted at, and rayled vpon.
but they cannot walk in the streets, no nor ride in their Coaches, but they Are pointed At, and railed upon.
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But it may be they care not much for this neyther, but rather doe boast themselues and glory in it;
But it may be they care not much for this neither, but rather do boast themselves and glory in it;
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For what is disgrace, so long as a man hath his bags full of money? He can sing with that old Churle in the Poet: The people hisseth at mee abroad, For what is disgrace, so long as a man hath his bags full of money? He can sing with that old Churl in the Poet: The people hisseth At me abroad,
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but when I come home, and see my coffers full of coyne, I can applaude and make much of my selfe.
but when I come home, and see my coffers full of coin, I can applaud and make much of my self.
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And therefore the Lord doth punish them sometimes with pouertie:
And Therefore the Lord does Punish them sometime with poverty:
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that as those seuen leane kine, which Pharaoh dreamed of, did eate vp the seuen fat kine, and yet were neyther fuller nor fatter:
that as those seuen lean kine, which Pharaoh dreamed of, did eat up the seuen fat kine, and yet were neither fuller nor fatter:
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So, though those great oppressours, by vndoing many, deuoure much substance: yet, by the iust hand of God vpon them, many times they are neuer the richer.
So, though those great Oppressors's, by undoing many, devour much substance: yet, by the just hand of God upon them, many times they Are never the Richer.
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And this the Lord threatneth by the Prophet, saying;
And this the Lord threatens by the Prophet, saying;
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Woe be to thee that spoylest, and wast not spoyled, &c. When thou shalt cease to spoyle, thou shalt be spoiled: Woe be to thee that spoilest, and wast not spoiled, etc. When thou shalt cease to spoil, thou shalt be spoiled:
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when thou shalt make an end of doing wickedly, they shall doe wickedly against thee. And in another place: when thou shalt make an end of doing wickedly, they shall do wickedly against thee. And in Another place:
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As in the Sea one fish deuoureth another, and a greater commeth after and deuoureth them both:
As in the Sea one Fish devoureth Another, and a greater comes After and devoureth them both:
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So many times it commeth to passe, that they which take delight in spoiling others, become a prey to some that are mightier then themselues.
So many times it comes to pass, that they which take delight in spoiling Others, become a prey to Some that Are Mightier then themselves.
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And this commonly befalleth them who haue beene instruments of oppression vnto other men, who in the end deale with them, as Ʋespasian did with his Officers;
And this commonly befalls them who have been Instruments of oppression unto other men, who in the end deal with them, as Ʋespasian did with his Officers;
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he vsed them as spunges to sucke vp the substance of the poore, and when they were full, he crushed them out into his owne vessels. So true is that saying;
he used them as sponges to suck up the substance of the poor, and when they were full, he crushed them out into his own vessels. So true is that saying;
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Basely gotten gayne neuer commeth to good. Basely got gain never comes to good.
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Sometimes the Lord punisheth them with barrennesse, that they goe childlesse to their graues, and though they gather a deale of wealth together by vnconscionable courses,
Sometime the Lord Punisheth them with Barrenness, that they go childless to their graves, and though they gather a deal of wealth together by unconscionable courses,
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yet they haue no heyre to leaue it to when they haue done. Solomon hath a saying to this purpose:
yet they have no heir to leave it to when they have done. Solomon hath a saying to this purpose:
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There is one alone which hath neyther sonne nor brother, yet is there no end of all his trauell, There is one alone which hath neither son nor brother, yet is there no end of all his travel,
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neyther can his eye be satisfied with riches, neyther doth he thinke, For whom doe I trauell, &c. And Dauid saith; neither can his eye be satisfied with riches, neither does he think, For whom do I travel, etc. And David Says;
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He disquieteth himselfe in vaine, he heapeth vp riches, and cannot tell who shall gather them. He disquieteth himself in vain, he heapeth up riches, and cannot tell who shall gather them.
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Sometimes the Lord taketh them away by vntimely death. As Dauid sayth; The bloud-thirsty and deceitfull men shall not liue out halfe their dayes.
Sometime the Lord Takes them away by untimely death. As David say; The bloodthirsty and deceitful men shall not live out half their days.
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And hereof wee haue experience (as also of the former;) for wee see many of these vnconscionable persons, that care not how they oppresse and defraud others to inrich themselues, Die in their full strength, as Iob sayth, when their brests are full of milke,
And hereof we have experience (as also of the former;) for we see many of these unconscionable Persons, that care not how they oppress and defraud Others to enrich themselves, Die in their full strength, as Job say, when their breasts Are full of milk,
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and their bones runne full of marrow. and their bones run full of marrow.
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Sometimes they are punished with a reprochful and ignominious death, the poore people insulting ouer them,
Sometime they Are punished with a reproachful and ignominious death, the poor people insulting over them,
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as once they did ouer the King of Babel when he was dead: They tooke vp this Prouerbe against him, and said; How hath the oppressor ceased! and the gold-thirsty Babel rested!
as once they did over the King of Babel when he was dead: They took up this Proverb against him, and said; How hath the oppressor ceased! and the gold-thirsty Babel rested!
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The Lord hath broken the rodde of the wicked, and the scepter of the rulers, &c. And againe, The world is at rest,
The Lord hath broken the rod of the wicked, and the sceptre of the Rulers, etc. And again, The world is At rest,
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and is quiet, they sing for ioy. And a little after;and is quiet, they sing for joy. And a little After;
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They cryed, and sayde vnto him, Art thou also become weake as we? art thou become like vnto vs? &c. It is like they shall be buried with great state,They cried, and said unto him, Art thou also become weak as we? art thou become like unto us? etc. It is like they shall be buried with great state,
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and some clawbacke or other, in a funerall sermon, will not sticke to commend them aboue measure,
and Some clawbacke or other, in a funeral sermon, will not stick to commend them above measure,
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& to call the niggard liberall, & the churle bountifull: but in the meane while, the people will deride them.
& to call the niggard liberal, & the churl bountiful: but in the mean while, the people will deride them.
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And which is worst of all, though as the Prophet sayth, They goe downe to the graue with their weapons of warre, &c. yet their iniquity and their oppression is in their bones.
And which is worst of all, though as the Prophet say, They go down to the graven with their weapons of war, etc. yet their iniquity and their oppression is in their bones.
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Somtimes they are punished in their posterity, which for the most part come to beggery.
Sometimes they Are punished in their posterity, which for the most part come to beggary.
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There is a fearefull saying in the Prophesie of Nahum. The Lion, sayth the Prophet, did teare in peeces enough for his whelpes,
There is a fearful saying in the Prophesy of Nahum. The lion, say the Prophet, did tear in Pieces enough for his whelps,
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and worried for his Lionesse, and filled his holes with prey, & his dennes with spoyle. But marke what followeth:and worried for his Lioness, and filled his holes with prey, & his dens with spoil. But mark what follows:
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Behold, I come vnto thee, sayth the Lord, and I will burn her charrets in the smoake, Behold, I come unto thee, say the Lord, and I will burn her charets in the smoke,
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and the sword shall deuoure the young Lions, & I will cut off thy spoyle from the earth, &c. wherby we see, that though great men,and the sword shall devour the young Lions, & I will Cut off thy spoil from the earth, etc. whereby we see, that though great men,
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like Lions, spoyle and deuoure on euery side, yet their children shall be little better for it.
like Lions, spoil and devour on every side, yet their children shall be little better for it.
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According to that which Iob saith; According to that which Job Says;
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This is the portion of a wicked man with God, and the heritage of tyrants which they shall receiue of the Almighty: This is the portion of a wicked man with God, and the heritage of Tyrants which they shall receive of the Almighty:
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If his children be in great number, the sword shall destroy them, and his posterity shall not be satisfied with bread. If his children be in great number, the sword shall destroy them, and his posterity shall not be satisfied with bred.
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But it is worthy our obseruation, to consider what means the Lord in his prouidence vseth to bring this to passe.
But it is worthy our observation, to Consider what means the Lord in his providence uses to bring this to pass.
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Many times hee taketh away the couetous father, before his sonne and heyre come to age, at least before hee come to discretion to mannage his estate;
Many times he Takes away the covetous father, before his son and heir come to age, At least before he come to discretion to manage his estate;
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and then my young Master lasheth it out, and can stand on no ground, till with a forke he haue cast abroad al that his father gathered together with a rake.
and then my young Master lasheth it out, and can stand on no ground, till with a fork he have cast abroad all that his father gathered together with a rake.
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We need not goe farre for instances in this case. There hath been sufficient experience of it in this City.
We need not go Far for instances in this case. There hath been sufficient experience of it in this city.
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Haue not your eyes seene mountaines of wealth, heaped vp by vniust courses, sodenly thawed away like yce before the sunne,
Have not your eyes seen Mountains of wealth, heaped up by unjust courses, suddenly thawed away like ice before the sun,
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and melted like waxe, when it hath felte the heate of the fire? And this is that which is spoken in our common Prouerbe;
and melted like wax, when it hath felt the heat of the fire? And this is that which is spoken in our Common Proverb;
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Euill gotten goods are euill spent. Evil got goods Are evil spent.
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Nay a small thing that is euill gotten, will by the iust iudgement of God proue a canker, to waste and consume a great deale that is well gotten.
Nay a small thing that is evil got, will by the just judgement of God prove a canker, to waste and consume a great deal that is well got.
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And though peraduenture, this proue not true in the first heire, yet such goods doe seldome continue to the third generation. And though Peradventure, this prove not true in the First heir, yet such goods doe seldom continue to the third generation.
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Another punishment that God inflicteth vpon such persons, is this, that their prayers are not heard.
another punishment that God inflicteth upon such Persons, is this, that their Prayers Are not herd.
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As the Lord himselfe threatneth them:
As the Lord himself threatens them:
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Though yee make many prayers, I will not heare, because your hands are full of bloud. Though ye make many Prayers, I will not hear, Because your hands Are full of blood.
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And Sirach sayth well to this purpose;
And Sirach say well to this purpose;
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When one prayeth, and another curseth, whose voyce will the Lord heare? How then can they looke to haue their prayers heard, When one Prayeth, and Another Curseth, whose voice will the Lord hear? How then can they look to have their Prayers herd,
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when a great number of those whom they haue oppressed, doe cry for vengeance against them? If a man should come before an earthly Iudge to craue fauour for himselfe,
when a great number of those whom they have oppressed, do cry for vengeance against them? If a man should come before an earthly Judge to crave favour for himself,
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& a multitude of poore men, with their wiues and children should fall on their knees before the Iudge,
& a multitude of poor men, with their wives and children should fallen on their knees before the Judge,
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& complain what wrong and iniuries he hath done vnto them, the iudge would neuer respect him;
& complain what wrong and injuries he hath done unto them, the judge would never respect him;
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much lesse can such persons looke for any fauour at Gods hand, so long as the cry of the oppressed is in his eares.
much less can such Persons look for any favour At God's hand, so long as the cry of the oppressed is in his ears.
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Sometimes they are punished with a guilty conscience, as one sayth well, They haue gaine in their cofers; but losse in their conscience;
Sometime they Are punished with a guilty conscience, as one say well, They have gain in their coffers; but loss in their conscience;
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yea gaine that is vniustly come by, is a wofull treasury.
yea gain that is unjustly come by, is a woeful treasury.
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Such persons doe treasure vp to themselues wrath against the day of wrath, &c. Euery penny that is hoorded vp by sinnefull courses, will bring with it in the end a pound of horror of conscience.
Such Persons do treasure up to themselves wrath against the day of wrath, etc. Every penny that is hoarded up by sinful courses, will bring with it in the end a pound of horror of conscience.
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These are the punishments wherewith God taketh vengeance on oppressors and fraudulent persons in this life.
These Are the punishments wherewith God Takes vengeance on Oppressors's and fraudulent Persons in this life.
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And though it should fall out, that they should escape all these, yet there is a farre worse after this life;
And though it should fallen out, that they should escape all these, yet there is a Far Worse After this life;
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and that is, they shall for euer bee excluded out of the Kingdome of heauen. And therefore let mee vse that exhortation of the Prophet Dauid vnto them;
and that is, they shall for ever be excluded out of the Kingdom of heaven. And Therefore let me use that exhortation of the Prophet David unto them;
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O consider this, you that forget God, lest he teare you in peeces, and there be none to deliuer you: For as the Apostle saith; Oh Consider this, you that forget God, lest he tear you in Pieces, and there be none to deliver you: For as the Apostle Says;
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It is a fearefull thing to fall into the hands of the liuing God. But it may bee they will obiect: It is a fearful thing to fallen into the hands of the living God. But it may be they will Object:
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They hope to doe well inough for all this; They will doe some deedes of Charity when they die:
They hope to do well enough for all this; They will do Some Deeds of Charity when they die:
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they will build an Hospitall or an Almes house, or some way or other relieue the poore,
they will built an Hospital or an Alms house, or Some Way or other relieve the poor,
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and that shall make amends for all.
and that shall make amends for all.
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But let all such persons know, that the Prophet maketh this a speciall property of a godly man, to giue his own bread to the hungry.
But let all such Persons know, that the Prophet makes this a special property of a godly man, to give his own bred to the hungry.
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Vpon which place Hierom wel obserueth, that the Prophet doth sufficiently say, his own bread, lest mē should turne bread gotten by oppression and vsury, into a work of mercy; Upon which place Hieronymus well observeth, that the Prophet does sufficiently say, his own bred, lest men should turn bred got by oppression and Usury, into a work of mercy;
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As wee see many doe, sayth he, who oppresse by their power, or commit theft, that of much they may giue a little to the poore;
As we see many doe, say he, who oppress by their power, or commit theft, that of much they may give a little to the poor;
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and the Minister may make mention of their names among the benefactors.
and the Minister may make mention of their names among the benefactors.
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They please themselues in the applause of the people, when their conscience stingeth and vexeth them within.
They please themselves in the applause of the people, when their conscience stingeth and vexes them within.
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I do not deny, but the poore may be much relieued & comforted by this means:
I do not deny, but the poor may be much relieved & comforted by this means:
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but whether it will be acceptable to God or no, that is the question Barnard hath a sweet saying to this purpose:
but whither it will be acceptable to God or no, that is the question Barnard hath a sweet saying to this purpose:
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God receyueth not, saith hee, any almes at the hands of an oppressor, or an vsurer; God receiveth not, Says he, any alms At the hands of an oppressor, or an usurer;
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I thinke his hands do not smell of lilies, but of thorns, and therefore hee refused to take a gift from them, who feedeth among the lilies, and not among the thornes.
I think his hands do not smell of lilies, but of thorns, and Therefore he refused to take a gift from them, who feeds among the lilies, and not among the thorns.
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Yea Plinius Secundus, though an heathen man, speaketh very grauely concerning this point.
Yea Pliny Secundus, though an heathen man, speaks very gravely Concerning this point.
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The poore, saith he, are not to be fed like the whelpes of wilde beasts, with bloud and murther. The poor, Says he, Are not to be fed like the whelps of wild beasts, with blood and murder.
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But then is a gift most acceptable to them that receiue it, when they know that that which is giuen to them, is not taken from some body els.
But then is a gift most acceptable to them that receive it, when they know that that which is given to them, is not taken from Some body Else.
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VVhen a man shall thinke, this meat that I eate, was taken out of the mouthes of many fatherlesse children:
When a man shall think, this meat that I eat, was taken out of the mouths of many fatherless children:
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this gowne or this apparrell that I weare, was taken from the backs of the poore:
this gown or this apparel that I wear, was taken from the backs of the poor:
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and hee that prouided this harbour and lodging for mee, turned many poore people out of dores, it cannot bee so comfortable vnto him as otherwise it would.
and he that provided this harbour and lodging for me, turned many poor people out of doors, it cannot be so comfortable unto him as otherwise it would.
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And therefore Solomon exhorteth men to honour the Lord, but, with their owne riches. And the Apostle would haue men to leaue stealing, and to worke with their hands the thing that is good, that they may haue to giue to him that needeth.
And Therefore Solomon exhorteth men to honour the Lord, but, with their own riches. And the Apostle would have men to leave stealing, and to work with their hands the thing that is good, that they may have to give to him that needs.
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That that is giuen to the poore, must not bee gotten by vnlawfull means, but by honest labour:
That that is given to the poor, must not be got by unlawful means, but by honest labour:
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for as Saint Augustine sayth well, What a manner of gift is that, which one receyueth with ioy,
for as Saint Augustine say well, What a manner of gift is that, which one receiveth with joy,
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and another loseth with griefe? When Dauid made prouision for building the Temple, and saw how chearefully the Princes offered thereunto, he maketh a solemn thanksgiuing to God,
and Another loses with grief? When David made provision for building the Temple, and saw how cheerfully the Princes offered thereunto, he makes a solemn thanksgiving to God,
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& acknowledgeth that they had first receiued all from God.
& acknowledgeth that they had First received all from God.
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Of thine owne hand, sayth he, haue wee giuen thee. That which men giue to God, they must first receiue of Gods hand, Of thine own hand, say he, have we given thee. That which men give to God, they must First receive of God's hand,
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and not of the deuils hand.
and not of the Devils hand.
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For if it be vniustly gotten, it is so farre from pacifying, as it will rather prouoke the wrath of GOD against them, vnlesse with good Zacheus they first make restitution.
For if it be unjustly got, it is so Far from pacifying, as it will rather provoke the wrath of GOD against them, unless with good Zacchaeus they First make restitution.
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And therefore to conclude this point;
And Therefore to conclude this point;
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let mee say vnto them, as Daniel sayde to the King of Babylon; Let my counsell bee acceptable vnto them, let them breake off their sinnes by righteousnesse.
let me say unto them, as daniel said to the King of Babylon; Let my counsel be acceptable unto them, let them break off their Sins by righteousness.
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As wee haue tolde you before & testified.) This latter reason is confirmed by the Apostles former testimony;As we have told you before & testified.) This latter reason is confirmed by the Apostles former testimony;
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he had before seriously reproued them for these sins, & had denounced the iudgements of God against thē.
he had before seriously reproved them for these Sins, & had denounced the Judgments of God against them.
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Frō this constancy of the Apostle, we that are the Ministers of the Word, are taught, that we must not coldly and remissly reproue mens sins,
From this constancy of the Apostle, we that Are the Ministers of the Word, Are taught, that we must not coldly and remissly reprove men's Sins,
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but oppose the threatnings of the Word, & the vengeance of God against them.
but oppose the threatenings of the Word, & the vengeance of God against them.
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This the Lord cōmanded the Prophet Isaiah; Cry aloud, spare not, lift vp thy voyce like a trumpet, This the Lord commanded the Prophet Isaiah; Cry aloud, spare not, lift up thy voice like a trumpet,
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& shew my people their transgression, & the house of Iacob their sins.
& show my people their Transgression, & the house of Iacob their Sins.
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Ministers must be (as Christ called Iames & Iohn) Boanerges, that is, the sons of thunder: they must thunder and lighten against vngodlnesse and sinne. Ministers must be (as christ called James & John) Boanerges, that is, the Sons of thunder: they must thunder and lighten against vngodlnesse and sin.
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And therefore the Apostle giueth Timotheus a strait charge, that in preaching of the Word, he improue, rebuke, &c. And he commandeth Titus to rebuke with all authority. And againe, he sayth to Timotheus, Them that sinne, rebuke openly, that the rest may feare. The reason is euident.
And Therefore the Apostle gives Timothy a strait charge, that in preaching of the Word, he improve, rebuke, etc. And he commands Titus to rebuke with all Authority. And again, he say to Timothy, Them that sin, rebuke openly, that the rest may Fear. The reason is evident.
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For such is the dulnes of mēs nature, that of themselues they are not affected with any sense of Gods iudgements:
For such is the dulness of men's nature, that of themselves they Are not affected with any sense of God's Judgments:
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yea they are so blinded with selfe loue, & so hardned with the deceitfulnes of sinne, that willingly they wil not acknowledge themselues to be sinners.
yea they Are so blinded with self love, & so hardened with the deceitfulness of sin, that willingly they will not acknowledge themselves to be Sinners.
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And therefore, the Minister must pull the vizard from their faces, and hold the glasse of Gods lavv before them whether they will or no, that so they may see their sinnes,
And Therefore, the Minister must pull the vizard from their faces, and hold the glass of God's law before them whither they will or no, that so they may see their Sins,
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and the vengeance due vnto them.
and the vengeance due unto them.
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Thus did the Prophet Nathan with Dauid, when hee lay in his sin for a time without repentance;
Thus did the Prophet Nathan with David, when he lay in his since for a time without Repentance;
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he telleth him plainely, Thou art the man, thus and thus hath God blessed thee, and thus and thus hast thou rewarded him;
he Telleth him plainly, Thou art the man, thus and thus hath God blessed thee, and thus and thus hast thou rewarded him;
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& therefore thus and thus will the Lord be reuenged of thee.
& Therefore thus and thus will the Lord be revenged of thee.
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And thus did the Apostle Peter with those secure & careles Iewes, who for the space of fifty dayes were not so much as once touched for their sin;
And thus did the Apostle Peter with those secure & careless Iewes, who for the Molle of fifty days were not so much as once touched for their since;
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he laboureth to conuince their consciences, that they had imbrued their hands in the bloud of the sonne of God.
he Laboureth to convince their Consciences, that they had imbrued their hands in the blood of the son of God.
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This doctrine hath a twofold vse.
This Doctrine hath a twofold use.
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First, it serueth to reproue those flattering Ministers, who onely preach pleasing and smooth things vnto the people, and sing them a song of mercy onely, without any mention of iudgemēt;
First, it serveth to reprove those flattering Ministers, who only preach pleasing and smooth things unto the people, and sing them a song of mercy only, without any mention of judgement;
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who sow pillowes vnder mens arme-boles, as the Prophet speaketh, to make them sleepe more securely in their sins. who sow pillows under men's arme-boles, as the Prophet speaks, to make them sleep more securely in their Sins.
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The Apostle Paul tooke another course with this people; for he taketh themselues to witnesse, that hee neuer vsed flattering words. The Apostle Paul took Another course with this people; for he Takes themselves to witness, that he never used flattering words.
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And speaking of the abuses & corruptions, which the Corinthians had brought into the Lords Supper: What shall I say to you sayth he, shal I praise you in this? I prayse you not: whereupon, one,
And speaking of the Abuses & corruptions, which the Corinthians had brought into the lords Supper: What shall I say to you say he, shall I praise you in this? I praise you not: whereupon, one,
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though otherwise none of the best, sayde very well; They are Ministers of Satan, that dare promise peace to a wicked man without repentāce.
though otherwise none of the best, said very well; They Are Ministers of Satan, that Dare promise peace to a wicked man without Repentance.
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And it is the greatest deceiuing that can be, to secure a man that liueth in the state of sinne.
And it is the greatest deceiving that can be, to secure a man that lives in the state of sin.
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Secondly, it serueth to reproue all such hearers of the word, as cannot endure that the Minister should denounce threatnings of Gods iudgements against their sinnes.
Secondly, it serveth to reprove all such hearers of the word, as cannot endure that the Minister should denounce threatenings of God's Judgments against their Sins.
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So long as the Minister doth daube with vntempered morter, so long as he will heale their hurt with sweet words, and stroke their head in their sinnes, So long as the Minister does daub with untempered mortar, so long as he will heal their hurt with sweet words, and stroke their head in their Sins,
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so long as hee will not open his mouth against their sinnes, but rather will giue them a placarde to continue in them;
so long as he will not open his Mouth against their Sins, but rather will give them a placard to continue in them;
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yea it may be, wil runne with them to the same exercise of ryot; hee is a Preacher for their tooth, then they loue him & commend him:
yea it may be, will run with them to the same exercise of riot; he is a Preacher for their tooth, then they love him & commend him:
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but if in conscience of his duety, hee will rebuke them sharpely, and not suffer them to sinne, then they cry out of him,
but if in conscience of his duty, he will rebuke them sharply, and not suffer them to sin, then they cry out of him,
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as they did of the Prophet Ieremy, to be a contentions man, and a man that striueth with the whole earth.
as they did of the Prophet Ieremy, to be a contentions man, and a man that strives with the Whole earth.
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Thus did Abab with Michaiah; There is (sayth he) another Prophet, but I hate him,
Thus did Abab with Michaiah; There is (say he) Another Prophet, but I hate him,
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for hee doth not prophesie good vnto me, but euill. I can neuer heare him, but he vexeth me;for he does not prophesy good unto me, but evil. I can never hear him, but he vexes me;
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he is alwayes telling me of my sinnes.
he is always telling me of my Sins.
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And the Apostle sayth, that the Galatians accounted him their enemie, because hee tolde them the truth.
And the Apostle say, that the Galatians accounted him their enemy, Because he told them the truth.
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617
Yea, if it be possible, they will finde some cauill or other against their doctrine, that so they may accuse them as enemies to the State.
Yea, if it be possible, they will find Some cavil or other against their Doctrine, that so they may accuse them as enemies to the State.
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618
As Amasiah that false Prophet complayned of Amos, that hee had conspired against the King, & that the land was not able to beare his words.
As Amasiah that false Prophet complained of Amos, that he had conspired against the King, & that the land was not able to bear his words.
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619
And if their words will serue, hee shall hardly escape without violence.
And if their words will serve, he shall hardly escape without violence.
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620
As Ieroboam, when the Prophet threatned Gods iudgements against him for his idolatry, hee cryed, Lay holde on him. And Amasiah sayde to another Prophet in the like case, Haue they made thee the Kings Counseller? cease,
As Jeroboam, when the Prophet threatened God's Judgments against him for his idolatry, he cried, Lay hold on him. And Amasiah said to Another Prophet in the like case, Have they made thee the Kings Counsellor? cease,
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621
why should they smite thee? But this is a more grieuous sinne, then men are aware of.why should they smite thee? But this is a more grievous sin, then men Are aware of.
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622
Solomon sayth, A man that hardneth his necke when hee is rebuked, shall suddenly bee destroyed, and cannot be cured. Solomon say, A man that Hardeneth his neck when he is rebuked, shall suddenly be destroyed, and cannot be cured.
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623
And doubtlesse, the time wil come, that they shall curse the time, that euer they gaue credite to flattering Preachers.
And doubtless, the time will come, that they shall curse the time, that ever they gave credit to flattering Preachers.
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624
As the Church complaineth in the Lamentations, Thy Prophets haue looked out vaine and foolish things for thee, they haue not discouered thine iniquity, to turne away thy captiuity, &c. Confessing, that if their Prophets had dealt sincerely with them,
As the Church Complaineth in the Lamentations, Thy prophets have looked out vain and foolish things for thee, they have not discovered thine iniquity, to turn away thy captivity, etc. Confessing, that if their prophets had dealt sincerely with them,
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625
and brought them to the sight of their sinnes, they had repented of them, and so had not gone into captiuity.
and brought them to the sighed of their Sins, they had repented of them, and so had not gone into captivity.
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626
Nay, it is the greatest token of Gods anger that can be, when he sendeth such clawbacke Ministers vnto a people. As the Prophet plainely sheweth;
Nay, it is the greatest token of God's anger that can be, when he sends such clawbacke Ministers unto a people. As the Prophet plainly shows;
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627
The dayes of Ʋisitation, saith he, are come, the dayes of recompence are come; Israel shall know it. The days of Ʋisitation, Says he, Are come, the days of recompense Are come; Israel shall know it.
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628
And because the people might obiect;
And Because the people might Object;
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629
Our Prophets tell vs otherwise, they perswade vs, that God is a mercifull God, and that hauing set his loue vpon vs, to make vs his peculiar people, hee will not thus reiect and cast vs off:
Our prophets tell us otherwise, they persuade us, that God is a merciful God, and that having Set his love upon us, to make us his peculiar people, he will not thus reject and cast us off:
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630
Therefore the Prophet meeteth with them in the next words, Doth your Prophet, sayth he, tell you so? then the Prophet is a foole,
Therefore the Prophet meeteth with them in the next words, Does your Prophet, say he, tell you so? then the Prophet is a fool,
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and the man of the spirit, (that is, the false Prophet, that boasteth he hath the spirit of God,and the man of the Spirit, (that is, the false Prophet, that boasts he hath the Spirit of God,
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632
and that hee speaketh by it) is mad. And whereas they might obiect further,
and that he speaks by it) is mad. And whereas they might Object further,
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633
Why then doth the Lord send vs such Prophets? He answereth, that for the multitude of their iniquities,
Why then does the Lord send us such prophets? He Answers, that for the multitude of their iniquities,
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634
therefore the hatred of God is great against them. Therefore the hatred of God is great against them.
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635
And therefore, to shut vp all in a word, let vs be perswaded to suffer the words of exhortation.
And Therefore, to shut up all in a word, let us be persuaded to suffer the words of exhortation.
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636
And howsoeuer it may bee harsh and vnpleasing at the first, yet if euer it please God to bring vs to repentance,
And howsoever it may be harsh and unpleasing At the First, yet if ever it please God to bring us to Repentance,
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637
then as Solomon sayth, Hee that rebuketh a man, shall finde more fauour at the last,
then as Solomon say, He that Rebuketh a man, shall find more favour At the last,
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638
then hee that flattereth with his tongue. FINIS.then he that Flattereth with his tongue. FINIS.
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