THe Apostle Paul hauing planted a Church at Thessalonica , Act. 17.1.2.3.4.5.15 . &c. 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 , 1. Thess. 3.1.2.5 hee sendeth Timotheus vnto them , to visite and comfort them . And being certified by him , with what great patience and inuincible constancy they endured tribulation for the Gospels sake , Ver. 6.7 . &c. because hee could not come vnto them as hee desired , hee writeth this Epistle , to confirme and establish them in the present truth . 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 , Ver. 12.13 . that God , which had begunne so good a worke in them , would stablish them in the same vnto the end . In the two next Chapters , he exhorteth them to holinesse , and to a Christian conuersation : And that first generally , that they should not content themselues with their good beginning , Ver. 1.2 . but increase more and more , and labour to surpasse , and to goe beyond themselues . 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 . The first respecteth euery mans owne person in the priuate carryage of himselfe . Namely , This is the will of God , Ver. 3.4.5 . 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 , Tit. 2.11.22 . to liue soberly in regard of himselfe , vnlesse hee also liue righteously in respect of others . The words are imperfect in themselues , and must bee supplyed out of the third verse , in this manner . 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 .

Now for our more orderly proceeding in the handling of them , wee haue to consider two things in generall . First , the exhortation it selfe ; 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 . 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 . The extent is eyther in respect of the persons oppressing and oppressed ; no man his brother , of whatsoeuer place or condition he be ; or in respect of the obiect , in any matter whatsoeuer , great or small . And howsoeuer these vniuersal tearms be not expressed : yet the proposition being indefinitely set downe , it is as much as if they were expressed . The reasons are likewise two . The first is included in the word his brother , which ( as we shall see afterward ) containeth in it a very forcible argument . The second is expressed , and it is taken from the vengeance of God . For the Lord is the auenger of all such . 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 briefly the summe and resolution of this portion of Scripture : Let vs now see the instructions that arise from thence for our further learning .

( That no man oppresse . ) This is the first branch of the exhortation . The word here vsed in the Originall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . doth properly signifie , to goe vpon , or to climbe vpon a man , and to tread him vnder foot ; representing vnto vs those persons , who hauing oppressed a man by violence , doe trample vpon him . As wee read of Ioshuah , who hauing vanquished those fiue Kings of the Amorites , called the Captaines that were with him , and bad them , put their feet vpon their neckes . Iosh. 10.24 . And to this purpose is that threatning denounced by Moses against the disobedient Israelites , Deut. 28.43 . The stranger that is with thee shal climbe vp aboue thee on high : and thou shalt come downe beneath very low . A plaine description of that which is signified here . And the Church of God complaining of the iniuries of her enemies , saith ; Psal. 66.12 . Thou hast caused men to ride ouer our heads . This is referred , as hath been said , to violent oppressions , when they that are mighty & powerfull , take boldnesse to hurt and wrong those that are vnder them . As the Apostle Iames saith , Iam. 2.6 . Doe not the rich oppresse you by tyranny ? &c.

From hence then wee obserue in the first place , Doctrine . that oppression is a grieuous sinne against the will of God . 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 , Leu 19.13 . & 25.17 . Prou. 3.29 . Thou shalt not oppresse thy neighbor by violence , neyther rob him . And again , Ye shall not oppresse one another , &c. And Solomon goeth yet further ; Intend no hurt ( saith he ) against thy neighbor , seeing he dwelleth securely by thee ; 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 . & 22.22 . And in another place ; Robbe not the poore , because hee is poore , neyther oppresse the afflicted in iudgement . And Dauid maketh it a marke and property of a true member of the Church in this life , and of the kingdome of heauen in the life to come , Psal. 15 , 3. that hee doth no euill to his neighbour . And our Sauiour Christ deliuering the summe of the Law , Mat. 10.19 . setteth downe this for one branch of it ; Doe no hurt . Luc. 3.14 . 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 . Besides , there are many reasons to shew the hainousnesse of this sinne . First of all , it is against nature , for euery mans neighbour is his owne flesh , as it were , Isa. 58.7 . 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 . And therefore one man should bee so farre from hurting of another , as that rather hee should bee a God vnto him , as it were , to protect him , and defend him from wrong to the vttermost of his power . 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 . They are called Lambs , and Sheepe , and Doues . The Doue , saith Barnard , (a) (a) Columba simplex est animal , felle caret , rostro non laedit . Bern. in die purificat . is a simple creature , it hath no gall , it striketh not with the bill , as other rauenous foules doe : such should one man bee to another : But alas , wee see the common practise of most men is cleane contrary : The greatest danger that befalleth man , commeth from whence it ought least of all to come , euen from man himselfe . And now the olde Prouerbe is verified , (a) (a) Homo homini lupus . One man is a Wolfe to another . Nay , there is no brute beast so hurtfull to man , as one man is to another : 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 . But one man taketh pleasure to wrong and to hurt another , which caused Seneca to propound the question , and giue the answer ; (b) (b) Quid homini inimicissimum ? Homo . What is the greatest enemy that man hath ? Man himselfe . (c) (c) Caetera animantia in suo genere probè degunt , &c. At homini plutima ex homine mala , Plin. in Prolog . lib. 7. All other creatures , as Plinie noteth , do liue peaceably with those of their own kind ; they all hold together , and stand in opposition against all others . The Lions though neuer so fierce ; doe not fight among themselues : one serpent doth not sting another ; yea , the great fishes and monsters of the sea deuoure none but those that are of other kindes : But the greatest euils that man sustayneth , come from man . (d) (d) O humanae malitiae detestanda crudelitas ! Ferae parcunt , aues pascunt ▪ homines insidiantur & saeuiunt . Serm. 6. This made Cyprian cry out with wonderment and admiration ; O the detestable cruelty of mans malice ! the fierce Lyons doe spare Daniel in the denne : the rauenous birdes doe feede Elias in the wildernesse : but one man exerciseth cruelty vpon another .

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 , & without feare one of another . And therefore it was well said by a wiseman , that the first foundation of iustice is to hurt no body ; and the second , to procure the common benefit as much as lyeth in a mans power .

Thirdly , it is against Christianity , (e) (e) Vita Christiana est bene faciendi & malè patiendi disciplina . 1. Cor. 6.7 . which is a life that teacheth a man , to be ready to do well , 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 , then vse the lawfull remedy of the law , to the scandall of the Church . Not that it is not lawfull for a man to prosecute and maintaine his own right ; but to teach vs , that if hee will not doe this , much lesse will hee spoyle and vniustly depriue another man of his right . And this was prophesied of long before , that in the time of the Gospell , the Wolfe shall dwell with the Lambe , and the Leopard shall lie with the Kid , Isa. 11.6.7.8 . and the Calfe , and the Lion , and the fat beast together , and a little childe shall leade them . And the Kow and the Beare shall feed : their young ones shall lie together : and the Lion shall eate straw like the Bullocke . And the sucking child shall play vpon the hole of the Aspe , and the weined child shall put his hand vpon the Cockatrice hole . Thereby teaching vs , that though men by nature bee brutish and sauage , like those Indians that Plinie speaketh of , Lib. 7. cap. 2. who hauing copulation with wilde beasts , doe beget a mixt and halfe wilde broode : yet when it pleaseth God to conuert them , and place them in his Kingdome , they lay aside their fierce disposition , and liue peaceably one with another . For as it followeth in the next verse , None shall hurt nor destroy in all the mountaine of the Lords holinesse . And in another place it is said , that vnder the Kingdome of Christ , men shall breake their swords into mattockes or plow-shares , Isa. 2.4 . 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 .

Rom. 13.10 . Fourthly , it is against the rule of Charity ; for as the Apostle saith , Loue doth not euill to his neighbour . And in another place , 1 Cor. 13.6 . Loue reioyceth not in iniquity , and wrongfull dealing . 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 .

Fifthly , it is odious to all good men , and maketh them many times weary of the world : As Solomon saith , Eccles. 4.1.2.3 . I considered all the oppressions that are wrought vnder the Sunne , and behold the teares of the oppressed , and none comforteth them : and on the side of their oppressors there was power , but they had no comforter . Wherefore , I praysed the dead which are already dead , aboue the liuing which are yet aliue . 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 .

Sixthly , it is theft , and worse then theft , 2 . 2● . q. 66. art. 8. as Thomas Aquinas doth well determine ; Oppression and theft are both of them ( saith he ) to bee accounted sinnes , because they both spoyle a man of his goods against his will : yet so , as in theft , a man is wronged ignorantly , that hee knoweth not of it : but in oppression , he is wronged by violence ; he knoweth it , and looketh on , and cannot tell how to helpe it . Now that is more directly against a mans will , that is done by violence , then that which is done ignorantly . 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 than fraud or deceit which is vsed in theft : (a) (a) Remota iustitia , quid sunt reg na , nisi magna larrocinia ? De Ciuit. Dei . l. 4. c. 4. 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 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 ; 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 . Nay indeed , oppression is farre more dangerous then eyther piracy by sea , or robbing by land . For Pirates and robbers , being accounted as they are , common enemies of all men , Vrbani praedatores viuunt , & viuunt , non ad deponendam , sed ad confirmandam audaciam . whensoeuer they are apprehended , they are hanged vp , or put to some other death . 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 . 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 ; (a) (a) Laert. in eius vita . Great theeues , saith he , leade little theeues to the Gallowes . The poore Snakes , that peraduenture for meere necessity breake a mans house , or otherwise pilfer his goods , they lie in prison , Psal. 107.10.5 . fast bound in misery and yron , both hungry and thirsty , their soules fainting in them , as Dauid sayeth . But these mighty oppressors , who are the greatest theeues of all , they stretch themselues vpon their beds of yuorie , Amos , 6.4 . Luc. 16.19 . and with the rich glutton , are clothed in purple and fine linnen , & fare delicately euery day . Psal. 109.11 . 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 . As though a man could not be worse plagued , then to fall into the handes of one of these mercilesse Oppressors .

Last of all , it is a degree of murder : according to that saying of Sirach ; The bread of the needfull is the life of the poore : Eccl. 34.22 . he that defraudeth him thereof , is a murderer . For a man to depriue the poore of that wherein his life consisteth , is all one with God , as to take away his life it self . 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 : but oppressors spoyle & vndoe them that are most innocent .

Vse . This doctrine then , to apply it to our times , doth serue for the iust reproofe of all oppressors whatsoeuer they be . Oppression is a most filthy bottomlesse sinke of grieuous enormities . Lerna malorum . To rip vp all the kinds thereof were infinite : and therefore I will deale with some of the principall . 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 : But whatsoeuer the Lord commandeth me , that must I speak , Ier. 1.17 . I must not be afraide of any of their forces , lest hee destroy mee before them .

First then , to beginne with the Church . There is oppression there in those sacrilegious impropriations , wherby the liuings of the Church are alienated to other vses . And this is a very great oppression : for tythes and other reuenues were giuen to the Church by our deuoute forefathers , for the maintenance of Gods worshippe , & of the Ministery of his Word ; and therefore it is the more grieuous sinne for any man to incroach vpon them . In iure fori , non in iure coeli . Aug. de vita & morib. Cler. I know they that holde them , pleade law for their defence . And howsoeuer their plea will hold in the court of men , yet it will not hold in the court of heauen . 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 .

But it is in vain to spend any longer time in speaking to the belly that hath no eares . There is little hope euer to preuayle with such persons , vnlesse it please the Lord to put into the hearts of godly Princes , Nehem. 13.11.12 . with good Nehemiah , to compell them to bring their tythes againe into the house of God . What a glorious worke would this bee for his Maiesty , and what a renowmed Parliament would that bee , wherein this thing might bee effected ! And thus much for the first kind of oppression that is in the Church .

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 , & men of power , in their dealing to oppresse those that are vnder them . It is true , great men should be to the poore people , Isa. 32 2. & 14.6 . Ezech. 22.29 . as a shelter from the wind , and a couert from the tempest . But for the most part , they smite the people in anger with a continuall plague , 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 , then the ruines of the poore . They are greater plagues and calamities to the places where they dwell , then an inundation or a fire : for , 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 : so these couetous great men , the more they increase , the more they oppresse , and make the ruines of the oppressed , as it were steppes to the oppression of others . And as the fire , hauing seized first vpon one house , flyeth presently to another , and from that to a third , till , if it bee not preuented , it lay all the street euen with the ground : so these persons by cruell oppression ioyn house to house , and land to land , till there bee nothing left for the poore , but lamentable desolation : (a) (a) Nemo potentes aggreditutus potest . Sen. in Medea . So that no man can safely conuerse with , nor liue by those that are mighty . (b) (b) Noui ego istos Polypos , quicquid tetigerint tenent . Plaut. in Ausul . Gen. 10 9. They are right Polypi , whatsoeuer they catch by hooke or by crooke , it is their owne . 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 they , that count it their glory and felicity , to play the Termagaunts ouer the poore , & to terrifie them with their power . (c) (c) Peruersa magnitudinis & potestatis aestimatio est , iniurijs vires metiri . Sen. de Benef lib. 1. Iob. 24.10 . & 20.19 . But the very heathen man could teach them , that it is a bad estimation of a mans greatnes and power , to measure his strength by the iniuries that hee is able to doe .

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 ; yea , they vndoe many , and spoyle houses which they builded not : so that a man may say of them , that wheresoeuer they come , desolation and destruction are in their pathes ; partly , Isa. 59.7 . by racking their rents , & taking excessiue fines ; & partly , by making their Leases voide at their pleasure : for with these men (d) (d) Pactum non pactum est , non pactum pactum est , quod illis lubet , Plaut. in Aulul . Isa. 3.15 . Cic. in Verrem . lib. 4. that which is couenant to day , shall be none to morrow , & that which is now no couenant , shall bee a couenant when they list . By which kinde of dealing , they beat the poore to peeces , and miserably grinde their faces . 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 . The whole land groaneth vnder this burden . The Lord gaue a commandement in the Law , Deut. 22.6 . that men should not take nor kill the damme with her young : but these mercilesse persons , as much as in them lyeth , by these intolerable vexations , doe euen kill the poore mother with her children . Now the causes of all these hard courses , if any man desire to know , are diuers . 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 , & I know not how many thousand poundes , to aduance their daughters in marriage , to make them Ladies or great personages . 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 . And when by these meanes they haue emptyed their cofers , they must coyne new money on their poore tenants skinnes . 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 : As the Prophet sayth , Ier. 22.14 . They will build them great houses , and large chambers , with great windowes , & will siele them with Cedar , and paint them with vermilion . And then not onely their owne Tenants , but all the Country about them shall bee tyred out with carriages . Poore men are glad to toyle themselues and their cattell , somtimes in the deepe of winter , yea sometimes in the midst of haruest , to bring timber or stones , or other prouision , and all for feare of a further displeasure : for if any man refuse to come at their call , they will bee sure to sit on his skirts , 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 . But let them remember , what the Prophet denounceth against them , Ver. 13. in the place before alleadged : Woe be to him , saith he , that buildeth his house by vnrighteousnesse , and his chambers without equity : hee vseth his neighbour without wages , and giueth him not for his worke . The last cause is excessiue feasting ; wherein men are grown to such exceeding riot , that neyther the land , nor the sea , nor the aire is sufficient to furnish their tables , ( though the poore get but little reliefe in many places for all this . Mat. 20.12 . Psal. 127.2 . ) 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 , and all to bring a full diet to his Landlords Table ; As if these men were slaues and seruants , and not sonnes . Iob had a better conceit of those that were his seruants indeed , Iob. 31.15 . 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 ; 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 .

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 ; Else why , Iam. 2.6 . 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 . And why doth Solomon say , Eccl. 7.17 . that in his obseruation hee hath seen a iust man perish in his iustice ? that though he had a iust cause , yet hee hath beene cast in it . Isa. 1.23 . And this the Prophet Isaiah complayned of in his time , that the Princes were rebellious , and companions of theeues ; and that euery one loueth gifts , & 5.7 . and followeth after rewards , &c. And that whereas the Lord looked for iudgement , there was nothing but oppression , and for righteousnes , & there was nothing but a crying . And the Prophet Amos saith , Amos. 5.7 . & 6.12 . that they had turned iudgement into worme-wood & gall , and the fruit of righteousnes into hemlocke . And the Prophet Zephaniah is not afraid to affirme , Zeph. 3.3 . that their Princes were as roaring Lions , and her Iudges as rauening Wolues . But it may bee , the times are better now : what then mean those Prouerbs , that are so rise amongst vs ? As a man is friended , so is his matter ended . And , (a) (a) Cui vis est , ius non metuit , ius obruitur vi . might ouergoeth right . As Aesops wolfe said to the sheepe , when they were in contention ; Thou hast a better cause then I , but I haue stronger teeth then thou . And as the Orator said of Verres , (b) (b) Pecuniosus damnari non potest . A money man can hardly be condemned , be his cause what it wil be . There were certain sacred pictures in the court as Thebes , representing the persons of the Iudges , which were al made without hands , & the chiefest of them wanted eyes also : wherby was signified that Iudges should be free from bribes , & void of partiality , that they should be led neither by fauor nor affection , that they should respect neither loue nor hatred in determining of causes , whether criminall or iudiciall . And let vs conceiue the best : 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 ; yet wrangling Lawyers , if they may haue their wils , will cause iudgement to bee peruerted . They will continue sutes , as once saith , (c) (c) Lites no● tantum lustrales , sed & seculares facient . not for diuers yeares onely , but for diuers ages ; that if a man should liue as long as Nestor did , and beginne a sute in his youth , hee should hardly make an ende of it in his olde age , nay , it is like , hee should be constrained to leaue it to his heyre to finish ; and this they doe , that they may enrich themselues by spoyling their poore Clients . 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 , 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 , first to one , Mar. 5.26 . & then to another . 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 : So it fareth with most men that goe to law in these dayes : A. Gell. lib. 5. cap. 1. Idem lib. 11. cap. 9. for the Lawyer eyther with Protagoras , with glosing speeches will make the worse cause seeme the better , or with Demosthenes , by mercenary silence , will betray the good cause , which he hath taken vpon him to defend ; 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 will draw out the webbe of a suite so long , till the poore Client want weft to prosecute it ; and so after all his labour and trauel , he must bee inforced to let it fall ; or if hee doe at the last recouer , and haue the matter goe on his side , yet he shall bee no great gayner by the match ; for as one sayeth , (a) (a) Maior est expensarum sumptus , quam sententiae fructus . Aelian . l. 9. c. 18 the charges of the suite are greater , then the costs that shall be awarded him . 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 . I do not speake , nor I haue not a thought to speake against the vse of the Law . I acknowledge it as necessary for the common wealth , as the sunne is for the world : (b) (b) Est fundamenrum libertatis , fons aequitatis . Cic. pro A. Cluent . It is the foundation of liberty , the fountaine of equity ; and as the body is without the soule , so would the commonwealth be without the Law . (c) (c) Est propugnaculum mutique tranquilitatis , Cic. in L. Pisonem . 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 , but there are many conscionable Lawyers , who deale faithfully in the causes committed to their trust . But I speake against those base & degenerate professors of the law , which are a blemish and staine to the rest , and which , like Vultures , doe nothing but gape after the prey . By all these meanes the poore people are grieuously oppressed . To which , I might adde our (d) (d) Non missura autem nisi plena cruoris hirudo . Horat. Psal. 14.4 . cutthroate vsurers , our bloud-sucking brokers , our griping extortioners , which eate vp the people as they would eate bread : but the time would faile mee . And they haue beene so often cryed out vpon , both here and in other places , as there is now no hope of their reformation . They haue got them an whores forehead , Ier 3.3 . as the Prophet sayth ; they cannot be ashamed . And thus much for the first branch of the exhortation .

And defraud . ) This is the second branch . As the former is referred to manifest and open violence ; so this is referred to fraud and deceit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Caluin ad locum . 2. Cor. 2.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 7.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Cor. 12.17.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The word that is here vsed , doth signifie in the Originall , by a couetous desire to circumuent or defraud a man . And so it is vsed in other places . The Apostle applyeth it to the wiles which the Deuill vseth to beguile the godly withall ; Lest , sayeth he , we should bee circumuented of Sathan : for we are not ignorant of his enterprises . And in another place , he sayeth of himselfe ; 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 , & with him I sent a brother ; Did Titus make a gaine of you ? The meaning then of it is this ; for a man by couetousnesse or other euill meanes , to rayse his owne benefite out of another mans losse . Doctrine .

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 . 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 , Rom. 1.29 . 1. Pet. 2.1 . they are full of deceit . And therefore the Apostle Peter exhorteth all Christians , to lay aside all guile and dissimulation . Psal. 101.7 . And the Prophet Dauid protesteth , that hee would not suffer a deceitfull person to dwell within his house . This is also confirmed by diuers reasons . First , as was said of the former sinne : so this also is against nature . And this the heathen man affirmeth ; (a) (a) Cum duobus modis aut vi aut fraude fiat iniuria , fraus quasi vulpeculae , vis Leonis videtur , &c. Cic. offic. lib. 3. 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 .

Secondly , it is against ciuill society . Man is a sociable creature . 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 on the other side , Mat. 7.12 . whatsoeuer wee would not that men should doe to vs , we do not so much as offer it to them . Otherwise , there can be no commerce , nor trafficke vsed amongst men . For , as Thomas Aquinas sayth well , Because man is a sociable creature , 2.2ae . q. art. 3. one man naturally oweth that to another , without which , humane society cannot be preserued : but men cannot liue and conuerse together , vnlesse they may belieue , and trust one another , as manifesting the truth one to another .

Thirdly , it is a kinde of theft , as it is agreede vpon by the most Diuines , olde and new . Hierome writing vpon that place to the Ephesians , In Eph. 4.28 . Let him that stole , steale no more , &c. hath these words , Because it is an hard matter for them that are conuersant in the affairs of this life , though they bee free from other passions , Furtum nominans omne quod alterius damno quaeritur . 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 . And Erasmus said , Shew mee a lyar , and a deceitfull person , Ethic. Christ . lib. 2. 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 .