THE FORMER TREATISE AGAINST THE GROSSE SIN OF OPPRES­SION TAKEN OVT OF THE Exposition of M. IAMES PILKINGTON vpon the 5. Chapter of Nehemiah.

1. And there was a great crie of the people made and their wiues against their bree­thren the Iewes.

WHile that Nehemiah had traueiled him selfe weary in keping watch and ward, and setting the people to building the walls againe, and thought all was quiet, both within the Citie, and safe against the vtter enemie, behold, now bursteth out a new sore, worsse then [Page 4]the former. The people and their wiues come with open mouth and make an outcry against the rich and Rulers among them, which vnmercifully had spoyled and oppressed them, in so much as they were not able to liue. Such is the state of Gods people here in the earth, hn. that as our master Christ saith, He came to ouerthrow the workes of the deuil: so the deuil ceaseth not by al meanes possible to ouerthrow, or at the least, so much as in him is, to hinder by his partakers, the buil­ding of gods house, and the setting forth of his glorie. And to declare the vehemency of the crie, the holy Ghost noteth it by such a word in the Ebrew, as signifieth those vprores and outcries which are made in Rebellious or Se­ditious Riots, or els of such as crie out for great grief and anguish of heart. The parties that make their crie, are the common people and women, of which it is hard to tell, whether of them is often more importune in outcrying, and many times without iust cause. The peo­ple if they smart a litle, & haue not their owne wills fulfilled, are ready to exclaime, and wo­men can weepe and howle when they list, & the basest sort are the worst. The parties a­gainst whome they crie, be the lewes their coun­trie-men, breethren in kindred, and professing one religion. If this oppression and cruel dea­ling had bene by straungers, where no mercie is commonly shewed nor looked for, it would [Page 5]haue bene lesse marueiled at, & lesse it would haue greeued them: but to be entreated cruelly by their countriemen, kinsmen, and those that serued the same God, and professed the same Religion that they did, and at whose hands they looked for aid and comfort: this was thought so straunge, that it would make anie astonied to heare tell of it. With these circumstances the holy Ghost setteth out the greatnesse of the cry, to make it more horrible in mens sight, & so the more easilie to bring them to repentaunce, and make them asha­med of their cruel dealings. When the Deuill preuayled not by Sanballat and his fellowes, to ouerthrow the building, he setteth now on the poore common sort and women, to crie out against their Rulers, thinking by these meanes to ouerthrow all, rather then to pro­cure anie remedie or reliefe for them: Though God of his accustomed goodnes (turning oft our wicked doings to the setting forth of his Glorie) by this meanes wrought their deliue­raunce and libertie. Such is the wisdome of our God, that by our foolishnes he declareth his mightie powre, wisdome, & maiestie: and our ill dealing sheweth forth his iustice and mercie, and that against our wil & meaning.

2. And there were that said. The cause of their Crie is set forth in these 4. verses follow­ing: Hunger, need, oppression, pinching pouertie, and pining penurie, made them so to crie out. And this is to common a fault in our daies, in the preaching of the gospel. Some of the poo­rer sort, though they had not lands & goods, yet God, as he vseth commonlie, had blessed them more then the richer sort with children so manie, that they could not tell how to get bread for them, except they should sell them as slaues: And where they were free borne, they should now become bond, and be vsed as beastes. What a griefe it is to a good father, that loueth his childe deerelie, in the feare of God, to be driuen by the vnmercifull dealing of the rich to sell his owne children for bond­men, I leaue it to the consideratiō of those that be naturall and louing Parents. For none can expresse the greatnes of that griefe, but he that hath beene pinched with it, and felt the smart of it. When Iacob should send little Beniamin into Egipt with his brethren for corne, it was long ere he could be brought to it, and he allmost had rather died for hunger, then let him goe from him. What a loue had Dauid to ward his wic­ked sonne Absolon, euen in the midst of his [Page 7]Rebellion, and what charge gaue he to his cap­taines, that they should not kill him? 2. Sam. 2. Such is the loue of naturall Parents towards their chil­dren, that they will loue them, and cannot cast them of, euen in their ill doings, though ma­nie times the children be most vnthankeful. Libertie is a thing that euerie man naturallie desireth and by all meanes seeketh for, there­fore bondage must needs be such a thing as e­uery man doeth abhorre & flie from: yet hun­ger is such a thing, that it will breake stonie walls, and rather then a man will beare it con­tinuallie, he will sell landes, goods, wife, chil­dren, yea him-selfe, to be slaues for euer. Nay hunger is so pinching a paine, that a woman will eate her owne childe, as in the siege of Ierusalem, in Samaria, and Saguntine; yea a man his owne flesh, rather then he will die for hunger. Hun­ger of all thinges maie not be abidden, what in conuenience soeuer fall out after. Consider then what miserable case these poore men were in, that had so manie children, and could get no bread to put in their mouthes: & wic­ked men, the richer sort, were they, that had brought them to this pouerty, and now would not releeue them in this their extremitie. We read of a Bishoppe of Mentz in Germanie called Hatto, who had great store of corne & would not relieue the poore with it in time of great dearth, but let the rats eate it: in reuenge of which, God [Page 8]raised so manie Rats about him, that they droue him from house to house to saue his life: and where he had a strong towre in the midst of the great riuer of Rhene, which yet standeth there to be seene in the middest of the riuer, he thought him selfe sure if he could flie thither: notwithstanding the Rats, swam after him thither, and there deuoured him: and it is called the Rats towre at this daie. [...]ou. 11. Salo­mon saieth, he that hideth vp his corne, shalbe cursed among the people, but blessing shalbe on them that sell it. God graunt the richer sort pitifull hearts to open their barnes and pursse to the reliefe of the poore, that they maie escape Gods plague and mans cursse.

3. And there were some that sayd. Thus farre goeth the crie of the poorest sort: now fol­loweth another company, that crie as fast, but they are not altogether so poore. They were pinched with hunger, but they had some lands, vineyards, and houses to lay to pledge, that they might haue some corne to fill their bellies withall. These men were hunger-bitten also: for though they had land, yet they were not able to store it, nor husband it, as husbandry requi­red: and therefore had no profit by it. And like ynough they were such as Aggeus the Prophet com-plained on, saying: that euery man buildeth for him-selfe faire houses, and Gods house lay vn­built, and therefore God plagued them. They had sowen much, and reaped litle, their corne wa­sted in their Barnes, and their grapes consumed awaie in the winepresse. These daies were like the time of Micheas the Prophet, who crieth out against the Rulers for their op­pressing of the poore so extreamlie, say­ing, they plucke of their skinnes from them, Mich and their flesh from their bones. And they eate also the flesh of my people, and flay of their skinne from them, and they breake their bones, and choppe them in pieces, as for the pot, and as flesh within the caldron.

4. And there were some that said. Yet commeth another sort, but they were in some better case, for they had some corne, and [Page 10]no money, and they crie out as fast as the rest. The Kings of Persia, although they had giuen the Iewes licence to goe home to build their Temple and Citie, yet they laid a great taske on them, which they should paie, in token of their subiection, and recompence for their li­berties sake. The Rulers & chiefe of the Iewes had ingrossed vp in their hands vnmercifullie all the corne and money, that could be come by, so that litle or nothing could be gotten to fill their bellies, and to pay the kings tribute withall: therefore these men must pledge their lands and vineyeards to get some money for this purpose. O miserable wretches, that had thus miserablie oppressed their poore breethren and countriemen, who had taken as much paines as they or more for the defence of their countrie, building of their Temple and Citie: and now in their great neede could finde no comfort nor reliefe at their hands. But these be no new things in the world: for Amos the Prophet complaineth likewise of the oppression, [...] 8. that the richer sort vsed to­ward the poore in his time. When wil this moone passe away, saie they, that hath so much plentie: and the time come, that we may make the measure lesse, and buy the poore for siluer, and the needie for shoes, and sell the out cast of the wheat.

5. And now as the flesh of our breethren is. But now come they all howling and crying toge­ther, [Page 11]and saie, what better case are we in, that be come home to our countrie, then our bree­thren, which liue in captiuitie vnder the Chal­dies, Assirians, Babylonians, Medes, & Per­sians, or any other countrie, where-soeuer they be scattred on the face of the earth. They liue in penury & hunger, & so do we. They be oppressed with their Rulers, & so be we. Their flesh is partched with toiling in the heat, and frozen vp with cold, and so is ours. Their bel­lies cleaue to the verie back for hunger, and so doe ours. Ther is no strength nor courage left in them, no more is there in vs. They be wearie of their liues, and so be we. They haue not where with to fil their bellie, and couer their back, & no more haue we. They pine a­way for sorow, and so doe we. They haue no­thing left but skinne & bones, and those will scarse cleaue together for sorow, and in the same case be we. If they get a pennie with great labour, one or other is readie to snatch it from them, and so it is with vs. As their children liue in as great slauerie and miserie as their fathers, so doe our children liue as mise­rablie as we doe. There is no respect of age nor youth neither there nor here, but all kinds of sorow are laide vppons vs without mercie. If this sorow were laide on vs alone we could better beare it, but when we see our children, yong infants that cannot help them-selues, to [Page 12]be wrapt in the same miserie that we be, and can help neyther them nor our selues, it dou­bleth and tripleth our sorow, and yet both is remediles, endles, and comfortles.

These be straunge things which were laid to their charge for their vngentle dealing: but loe, marke and consider farther, and these dealings that folow are much worse monsters in nature, and things intollerable, both afore God and man. This word loe, marke or behold, Ecce, euer betokneth throughout the scrip­ture some notable thing eyther verie good or verie ill, that is spoken of immediatlie after­ward, and such a one as commonlie falleth not out among men: And the holie Ghost of purpose vseth to marke such notable things with this word Loe, Ecce, marke or behold to put men in remembrance, and a wake them to the consideration of the weightie matter that followeth, that they should not lightlie passe ouer it, but deeplie marke & consider it. Marke the greatnes of this oppression and vn­mercifull dealing of the richer sort toward vs their poore breethren and countriemen, of the same religion, and seruing the same God that they doe, & haue taken as much paines in building the Temple, Citie, and defending our countrie as they haue done, or more: and yet can finde no mercie at their hands, but are made their slaues. For behold in straunge [Page 13]countries, where our breethren dwell, straungers take their sonnes and daughters by force and make them bond-men and slaues: but we are brought into such miserie, that we our selues are driuen by necessitie through the oppression of our rulers, against our will, and willingly to bring & offer our sonnes and daughters to them to be their bond-ser­uants, slaues, & vsed as beasts at their commaunde­ment, that we & they may liue, though it be in great miserie, rather then perish for hunger or penury. And, that ye may see the thing to be true, and not feigned, some of our daughters are in bon dage to them alreadie. It is a great griefe to pa­rents, to see their owne Children taken by straungers & made slaues in their owne sight: but it is a greater grief for fathers to be so cru­ellie delt with in their owne countrie, at their friends hands and countrie-men, that they shall be compelled willinglie, though against their wills, to sell their children for slaues, or else die for hunger. At straungers hands, and speciallie if they be of another Religion, no man looketh for anie fauour, and if anie doe come, it is more then looked for, and so much the more welcome, when it commeth: but at a friend and countrie-mans hand, where all courtesie is to be looked for, and to finde none but all extremitie, it is a griefe aboue all griefes, and mans hart can neuer digest it. It is against God, against nature, and common [Page 14]reason which teacheth all gentlenes to such: nay it is worsse then beastlines: for one beast will not deale so cruellie with another of his owne kinde: and one theefe will not robbe another: therefore to be spoiled and robbed by them of whom they should be defended & releeued, it is a griefe that passeth all sorowe. But if these sorowes could haue an end, or ther were anie hope to haue release of them in time we could take it the better, & haue some com­fort: but all hope is taken away, for we haue no powre left, we haue nothing to help our selues withall, we haue wrastled as long as we might and made shift as long as it would be, but now we are able to beare it no more, we haue no­thing left, all is spent and gone, and we can­not deuize where to get anie more: our hou­ses, our lands and vineyeardes other men haue cruellie gotten from vs, and vnmercifullie doe keepe them, & haue no regard to help vs in this our great and extreame necessitie. We can doe nothing, but cry out on heauē & earth, but they haue hardned their harts and stopt their eares that they will not heare nor pitie vs. Mercie is gone, crueltie, oppression, and greedines cary thē away, that both forget god & them-selues. This was the miserable state of that time: a mā would haue thought that the miserie, slauerie, and bondage, that they them-selues were in of late, vnder heathen Princes, in straunge [Page 15]countries, and so late being restored through gods free and vndeserued goodnes to their owne countrie, with libertie, great gifts and liberalitie, to build their temple & citie, should not haue bene so sone forgotten, but as they th [...] would haue bene glad of some releefe, succour & courtesie to be shewed vnto them at straungers hands, so they should now shew the like vnto their breethren & countrimen: but such is the wickednes of mans hart that the more mercies we receiue at Gods hand, the more vnthankefull we be: and such is the ma­lice of Sathan against God, his Church, and people, that when the Lord of his owne free will and vndeserued goodnes bestoweth his mercie vpon his seruants, the Deuill by his members and all deuises possible, goeth about to ouerthrow and withdraw all sorts of men, so much as in him is, to a forgetfulnes of such mercifull goodnes bestowed vpon them, and maketh them vnmercifull to their breethren, which haue receiued so great mer­cie at the Lords hand. Religion is the chiefest help that god hath giuen vs to knowe him by, to bridle our ill affections and desires with­all, to make vs loue one another, and set forth his glorie: and yet if we looke into our selues in these daies, we shal finde that there was ne­uer greater crueltie, oppression of the poore, Hypocrisie, and dissembling in Gods cause, [Page 16]and vnmercifulnes amongst men, in this land, then hath bene since the beginning of the reforming of Religion amongst vs: yea, and that is more wonderful, of such as would pretend to be fauourers of Religion. Hypo­crites, as they vse nothing well, so they mis­use Religion, for a cloake to worke their owne will and pleasure by, to the defacing of all good Religion. Things be fresh in memorie, and cannot be forgotten of them that will not willinglie be blind: but they that list to reede, may see in that worthie Fa­ther Master Latimer his Sermons manie such things opened, that then were preached, & would to God they were now reformed, or not fallen to worsse and more shameful dea­lings, without hope of amendement. As for begging or buiyng good things at the Kings hand, then selling the woods, surueying the land, to the vttermost acre or roods of land, inhaunsing of rents to the highest, from twentie pounds to an hundreth, racking the Tenants by intollerable fines and Incomes, Sine fine, euerie 5. or 7. yeare commonlie, lay­ing load on them, to carie and recarie what so­euer is to be done, paying neuer a pennie for their labour, ride and runne when he is com­maunded, &c. Then turne it into the Princes hand againe, get as much, and vse it as ill or worsse, This practise hath bene so common, [Page 17]and declared by diuers, that few can be igno­rant of it, and manie crie out on it at this day, but remediles. Yet this is not the worst: if there be anie broken title of the land, that maie make question in the Law, or if there be anie daunger of waters or extraordinarie charges, reparations, &c. then it is meete for the Prince by exchaunge. When it is rackt to the high­est, and a good thing gotten in steede of it, yet that the Prince shall not be thought to haue an ill bargaine, he will desire to be farmer of it him-selfe after the same rate, to stop mens mouthes for a time. As it is reason, honora­ble, and Godlie, that the Prince should libe­rallie reward and encourage the good serui­tor: so is it reason againe, that the Princes goodnesse, nor the subiect be misused. Ma­ster Latimer did freelie speake of these things, not without blame, as peraduenture this will be to: but would to God this had bene vsed only in the princes state. but he that wil looke and see, shall finde the like to common in meane mens doings. As for pulling downe of Townes, turning tillage to pasture, and tur­ning out the tennants, as Achab did to Na­both for his vineyeard, that they maie haue el­bowroume, make them large demeans, or set a shepheard and his dogg, where so manie haue dwelt, and that a poore man may not dwel so neere a man of worship: these be so [Page 18]common among the meanest sort of Pur­chasers, that men neede not to studie where to finde them. Raising of Rents, & taking vn­reasonable fines and gressans, is thought no faulte, it is so common: but some are waxen so cunning, that it is straunge to thinke of. A land-lord is hungrie, and needes must haue fines euen of the poorest sort: and because he wil be thought to deale mercifullie, this waie is deuised. The poore man hath no money, and yet he must pay: his goods, and speciallie his sheepe, though they be few, shall be prei­sed, and according to the rate, out of those goods the fineshalbe raised. And that some pitie shalbe thought to be shewed, the poore man shall haue his goods againe by the price, to pay his fine withall, and for occupying of those his owne goods, he shal pay a yearelie rent or interest, as it were an vsurie: and this dealing is thought greate courtesie. Solon, when he was asked, why, among the other good lawes that he made, he made not one for him that killed his father? He answered, because he would not put men in remembrance, that there was any such a mischiefe, that could come into mens heads: So I feare the opening of these things shall giue occasion to some ill men, but not to the good, to learne the like deuises. So readie we be to learne that that is ill. The law in deede openeth sin what it is, that a man should flie [Page 19]from it, & not be condemned for ignorance. Saint Paul sayeth, Rom. 7.7 I had not knowne lust and de­sire of ill things to be sinne, except the law had said, thou shalt not lust nor desire them. The law is not to blame in declaring what sinne is, that by knowing of it we may flie from it: no more then the Phisitian is to blame in opening the disease to his patient, and teaching him what things to auoid, that he may recouer halth. But as an ill stomach, what good meat soeuer it eateth, turneth it into ill humors: and the Spider gathereth poyson on the same flowres that the Bee gathereth honie: So on the holie word of God & his blessed lawes, which he made for our health and saluation, ill men ga­ther death and damnation, through their owne wickednesse, and no fault in the law nor law-maker. As the Israelites cried out in this time iustlie on their Rulers for this great op­pression, so it is to be feared that in our daies there is no lesse cause to crie aloud, that God may heare, when man will not. There be four things that crie for vengeaunce out of heauen vnto the Lord, and the scripture vseth the same word of crying with them, which for memories sake are conteined in these two verses:

For murther and bloodshed God said to Cain, when he had killed his brother Abel, the voice of thy brothers blood crieth out from the earth to me in heauen. [...] 4. For the filthie incest, fornication, Pride, Glotonie, wealth, and I­dlenes of Sodom, the Prophet Ezechiel and Genesis testifie saying; [...] 19. [...] 16. [...]. 2.3. the crie of Sodom is come vp to me. The Israelites oppressed in Egipt with making of brick, &c. God deliuered them when they cried vnto him, [...] 5. and drowned the oppressors. S. Iames sayeth, the wages withhol­den from those that reaped their fields, crie out vn­to the Lord of hostes. These be good lessons for such as oppres the poore, or deale streight­lie with their tennants, thinking they may vse them like slaues or beasts at their pleasure. Though they be seruants here, yet they be children of the same God, and bought by the same price that their masters be: & therefore ought of dutie to be vsed with Christian and brotherlie charitie, as thou wouldst be, if thou were so. There be other sorts of cruell oppres­sours, but not so common as these: As cose­ning, by cunning dealing to creep into mens bosomes, to be Feoffies of trust, Executors of will, Gardians of infants, and these plaie best be trust, but they trust them-selues best and goe awaie with all. Cariers of corne, victu­als, and other commodities out of the realm, to make a dearth within the realme, yea, and [Page 21]oft to feede our enemies, and enrich them­selues, by procuring licenses to carie them out, are to well knowen how hurtfull they be through all countries. As for Ingrossers, fore-stallers, regraters, lease-mongers, they are thought honest men. The lawyers of both sorts by feeding their Clients with faire words, and the Questmongers with sluttish shifts, making them beleeue their mat­ter to be good, & with long delayes▪ impoue­rish the suters: and if he come to be Iudge in the same matter afterward, wherein he was a counseller afore, he saith, I spake then as a counseller, and now I must speake as a Iudge, and thinketh that he hath spoken good rea­son, as though God had made it lawfull at any time, or in anie case to beare false witnes or speake vntruthes. The Phisitian and the Apo­thecarie deale so cunninglie that no man e­spieth them, and yet be as ill. The cleargie that will take the profit and refuse the paines, Lie at his ease from his charge and let his sheepe hunger, are not better then the rest. Pen-clearks, shirifs, bailifs, & summoners are not worthy to come to this companie, for they can returne Non est inuentus, when they stand and talke with him: and make cunning de­layes, vntill they make men pay double fees for expedition. Worst of all commeth the common cutpursse the vsurer and his broker, [Page 22]he standeth on his reputation, he sitteth hig­est on the benche, and looketh bigge; nay he is crept vnto meane mens dealings, he spea­keth courteouslie, and dealeth cruellie: he de­fendeth his doings to be charitable, when it eateth vp house, lands, and goods, turneth in­fants a begging, and ouerthroweth the whole kinred: Captaines conuey as cunninglie as Iugglers with leger-demaine. Merchants and Artificers are so honest, that they may not be touched: they haue so few faults, that they cannot be told, and yet there could neuer be lawes enough made to bridle them, but they will creepe out. When receiuers are become deceiuers, controulers be pollers, Auditors searchers, and Customers looke through their fingers and keepe their olde custome: And generallie, euerie man is a Theefe in his occupa­tion, as the common prouerbe saith, there is craft euen in daubing: it is to be feared, that as the course of a streame being stopt, it gather­eth a great damme, and being let sodenlie goe, it ouerthroweth all in his way; so Gods anger being staied a time, the windowes in heauen being opened, it will powre downe on our heads plentifullie. How shoul Gods plague be farre from vs, when these cry vengeance daily? the theefe by the high way is not so ill as anie of those, that deale not vprightly in their voca­tion. For against a theefe a man may fight for [Page 23]his pursse wittinglie, and saie, master theefe gramercie. If a man consider in how litle tents, Shops, Offices, and houses these men dwell, and how great gaines they get, he shall easilie see where the proficablest ground lieth in the Realm. If this people had such cause to crie out then on their Rulers, what cause haue we now here among vs, where not onelie the richer & mightier sort ouerload the poorer, but euery one in his degree vseth craft, subtilty, & deceit, to oppresse, vndermine, and scratch from o­ther, without respect of friend or foe, what he can, not regarding how he commeth by it, by hooke or by crooke, by right or wrong, be it short or long. Here is nothing spoken particularlie against any mans vocation or oc­cupation, nor anie man that dealeth honestlie in them, but generallie to note the generall faults of the offenders, that euerie man may looke into his owne bosome, consider his do­ings and amend one. If euery one wold amend one, all should be wel streight: but euerie one would amend another, see other mens faults, but not his owne, and therefore all lie still as they did, nothing amended, and euerie one maketh curtesie who shal begin first. Sophony the Prophet complaineth of his time, & saith, thy rulers are roaring lions, thy iudges are rauening wolues, and will not leaue the bones vntill mor­ning: by prophets are lewd and vnconstant, thy [Page 24]Priests haue defiled the holy place, and broken thy law. Micheas crieth out and saieth: there is not a good man left on the earth, and not a righteous man among men, all lie in waite for blood, euerie man hunteth his brother vnto death, &c. God graunt our times were not like. Among vs it is meri­lie said of some, that there be some Courts where law is executed without conscience: Another, where conscience is without law: the third where neyther law nor conscience; the fourth, where both law and conscience shall rule, I can rather pray for, then looke for, vntill the last day come, when the righteous Iudge shall iudge both with law & conscience. In the meane time we may mourne, and turne vnto the Lord, that he may forgiue vs, and receiue vs in his manie and great mercies, for we are full of many and great miseries. The pride of women is through the fault of men, therefore they be blameles: God amend vs all. It is written that Ioseph in Egipt vsed the people almost of like sort that they doe here, 47. and yet is he praised & and these iustlie reproued: which possiblie some marueile at, not vnderstanding the di­uersitie of their doings. Ioseph laid vp corne in the time of plentie, when euerie man had ynough: these men did it at al times, without respect, in plentie and scarsitie. Ioseph brought the monie into the Kings cofers, to serue the common wealth: these men laid it vp in their owne Cofers, to [Page 25]their owne priuate vse. Ioseph bought their cat­tell for such price as they were worth: these men pay not the iust price for anie thing they take. Ioseph buieth their land and maketh the people bond vnto the King, restoring them againe the land, the King finding the seede to sowe, the people onelie labouring to till the ground. And where we thinke we deale courteouslie if we let them to halfes, the Egiptians haue the fourth part for their labour, and paie the king the fift part of the encrease, for the land and seede, but these men kept all in their owne hands. Ioseph bought not the Priests lands, but gaue them alow­ance of such things as they wanted out of the kinges store: and these men like vnto our daies, if they can scrape anie thing from the Church, that is a pastime among all other to laugh at, and thought best gotten. So much more is a minister of Gods Gospell thought meeter to be spoiled by these cutpursses, then Ioseph thought meete to doe to those Idolatrous priests. Ioseph opened his barnes in time of dearth, and sold liberallie to the needie: these men the greater that the neede was, the faster they lockt it vp, vntill they had their desire of the poore. Ioseph restored their land and tooke but the fift part of the encrease: these men restore nothing, and yet take interest. As this cruell dealing toward their breethren and coun­triemen, was thought straunge to be found [Page 26]amongst this people, in the time that God had shewed to them such great mercies, in resto­ring them againe to their countrie, giuing them the liberty to build their temple and Citie, with great gifts, liberalitie, and fauour of the kings, vnder whom they were bond­men and slaues: So it is much more marueil, that among Christians, in the time of the gos­pell, so mercifullie restored vnto vs, & so free­lie taught, greater crueltie should be found & exercised, then among the hard harted Iewes or infidell pagans. But this is the common practise of Sathan, that in no age, people, nor countrie, he can be quiet to see Gods kingdom set vp and florish, and his powre fall: but he will rage, storme, besturre him, and by al deui­ses that may be, and by all powre that he can ouerthrow it. And seeing this is no new thing but hath fallen out diuers times afore, let vs not now be astonied nor dismaied at it, nor murmure and grudge against the doctrine of our saluation, so mercifullie offered vnto vs, as though it were not the true word of God, because men liue so far contrary to that which is taught, and they openlie professe. The de­uill is content, when he cannot ouerthrow the trueth of the doctrine, to deface it so much as he can, with the ill life of those that professe it. But the gospell teacheth vs what to doe in this case, [...]. 23.3. saying; doe as they say, but doe not as [Page 27]they doe: The doctrine is good, though they be ill. The trueth and worthines of Gods word hangeth not on our life and doings, but our life and doings should be reformed by Gods word: for that is a Lanterne to our feete, Psa▪ [...]. and a light to our stepps, that we may know when we be in the right way and how to come into it. We must be iudged by gods word, & not it by vs: we must be ruled by it, and not ouer­rule it, according to our phantasies: we must hang on Gods true saying, and not on mans euill liuing.

THE SECOND TREATISE AGAINST THE FOVLE AND GROSSE sinne of oppression.

Question. WHat is oppression?

Answere. It is vniust dealing, vsed of the mightier, either by violence, colour of lawe, or anie o­ther cunning dealing, against such as are not able to withstand them. The ground of this definition is conteined in these places of Scripture. Micheas. Chap. 2. verse. 1.2.1. Thes. Chap. 4. verse. 6.

GIue vs this daie our dailie bread. Mat. Cha. 6. verse. 11. Euerie Christian desireth God to giue dailie bread, (that is, all things neces­sarie for this life) both to him-selfe, and to others: therefore no Christian is priuiledged [Page 31]to spoile another of his necessary food.

If one of vs must praie for the good of ano­ther, one of vs may not pray vpon another. He that taketh his neighbours liuing, Eccl. ch▪ 34. v. 2 is a mur­therer.

Thou shalt not desire thy neighbours house, his fielde, &c. Deut. 5.21. If we may not desire his house, or land, then we may not spoile him of his house, or land, or in close that ground, whereby the poore either by right are, or by right ought to be relieued.

If thou meet thin enemies oxe, or his Asse going astray, thou shalt bring him to him againe. If thou see thy enemies Asse lying vnder his burden, wilt thou cease to help him? thou shalt help him vp with it againe. Exod. 23.4.5. Almightie God com­maundeth vs to deale well with our enemies Asse, therefore we may not by vndoing our neighbour or spoiling him of anie part of his land or goods, make him an asse and send him a begging.

He that oppresseth the poore, reproueth him that made him, &c. Prou. 14.31. It is a grosse sin to reproue the maiestie of God: therefore it is a grosse sinne to oppresse the poore.

It was one of the sinnes of Sodom, not to reach out the hand to the poore. Ezech. 16.49. If it be a great sinne, not to relieue the poore, it is a very grosse sin to spoile the poore. The bread of the needefull is the life of the poore: Eccl. 34. [...]. he that de­fraudeth [Page 32]him thereof, is a murtherer.

There is a writ in England, which beareth this name, Ne iniustè vexes, that is to saie, vexe not anie man vniustly: This is a godlie lawe, and is deriued from the lawe of God, which forbiddeth and condemneth oppres­sion.

There are certaine beggers, which of pur­pose keepe their legges sore, to get money by it: If they are iustly misliked which gaine by their owne sore legges, what deserue they to be thought of, which gaine by other mens sore legges?

When thou sellest ought to thy neigh­bour, or buiest at thy neighbours hand, yee shall not oppresse one another. Leuit. 25. ver. 14. This is the will of God, that no man oppresse or de­fraude his brother in any matter. 1. Thes. 4.6. Therefore men of trade may not gaine by litle measures, false weights, and false speeches, and othes, nor anie mightie men maie gaine by cunning dealing, by colour of lawe, or by vsing any violence what-soeuer.

GOd saith thus vnto Moses: speake vnto the children of Israel, when a man or woman shall commit anie sinne, that men commit, and trans­gresse against the Lord, when that person shall tres­passe [Page 33]then they shall confesse their sinne, which they haue done, & shall restore the damage thereof with his principal, and put the fift part of it more there­to, and shall giue it vnto him, against whome he hath trespassed. But if the man haue no kinsman, to whom he should restore the dammage, the dam­mage shalbe restored to the Lord, for the Priests vse, &c. Num. 5. ver. 6.7.8. We are taught in this place, to whom this actuall restitu­tion must be made, euen to him, whom we haue iniured: if he be dead, we must restore it to his kinsman: if he haue no kinsman aliue, actuall restitution must be made to almightie God, for the Priestes vse, and in our time for the poores vse.

Michah robbed his mother of 11. hundred shekels of siluer: Iud. 17.2 his mother did not knowe that he had it, but he had remorse of that sin, and made actual restitution.

Samuel saith thus of him-selfe: Whose Oxe haue I taken? Whose Asse haue I taken? 1. Sam. 1 or whom haue I done wrong to? or whom haue I hurt? or of whose hands haue I receiued any bribe, to blind my eies there-with? and I will restore it you, &c. It is certaine that Samuel did not deale either corruptly or vniustly in his office: if he had, he would haue made actual restitution.

Zacheus was some times verie disordered in his life: it pleased our sauiour Christ to be a good God vnto him, and to lodge in his [Page 34]house: Zacheus hauing feeling of his former wants vttered these words, If I haue taken from any man by forged cauillation, I restore him, foure folde. If Zacheus of Iericho, after his conuersion, was content to restore foure folde, it is a good consequent, that they haue litle sense of Religion, which will not restore the principall.

Question. If a man haue deceiued, robbed or oppressed other men, shal he be pardoned at Gods hand, if he make not actual restitution.

Answere. God will not pardon him, vnlesse he make actual restitution, if he be able to doe it: my reasons are these.

If the wicked restore the pledge, and giue a­gaine that he had robbed, ip. 18. v. 13. he shal surelie liue, & not die, saieth the Lord. Eze. 33.15. Therefore, it is a sure consequent, that he shal not liue eter­nallie, which being in case to make actuall restitution, doeth it not accordingly.

Is not this the fasting that I haue chosen, to loose the bands of wickednes to take of the heauy bur­dens, and to let the oppressed goe free, and that ye breake euery yoke, &c. Then shalt thou call, and the Lord shal answere, thou shalt crie, and he shall say, here I am, &c. Esa. 58.6.9. If the oppres­sour must let the oppressed goe free, he must make actual restitution. If almightie God will [Page 35]not heare the praier of the oppressour (vntill he let the oppressed goe free) it is a necessary consequent, that God will not pardom him.

Augustine, Epist. 54. is very flat for this point: if men be able to make actuall restitution and doe it not, poenitentiae non agitur, sed fingitur: that is to say, their repentance is no repentance, and their sin shal not be pardoned, vntill actu­all restitution be made.

Question. If a man haue secretly either robbed or deceiued another, and is very willing to make restitution, but cannot doe it with-out some worldlie danger, and disgrace to him-selfe, what must he doe in this case?

Answere. Let him send that which he hath taken vn­iustly, by some trusty messenger to him whom he hath wronged, and let his name be con­cealed.

Question. If he that hath taken vniustly from others, hath wasted all, and is not able to make restitution, what shall he doe?

Answere. Such a one, must desire pardon very hum­bly at Gods hand, and water the earth with his teares.

EXecute iudgement in the morning (that is, [...] 21.12. [...]y. 1.17. carefullie and without delay) and deliuer the oppressed out of the hand of the oppressour, saith the Lord, &c. Seeke iudgement, releeue the oppres­sed, iudge the fatherles, & defend the widowe. Al­mightie God commaundeth the Magistrates to execute iudgement in the morning: there­fore they must vse no delaies in doing iustice. God commaundeth the magistrates to seeke iudgement, therefore in cases of oppression, they must not stay till they be called for. God commendeth vnto the Magistrates al that are oppressed, but speciallie the fatherlesse and widowe, because they want the defence of their parents, and husbandes, and euery man goeth ouer, [...]. 22. where the hedge is lowest.

Iosias executed iudgement & iustice, he iudged the cause of the afflicted & poore (saieth the Lord of Iosias).

Iob saieth thus of himselfe: I deliuered the poore that cried, [...]. 29 and the Fatherles, & him that had none to help him, &c. I put on iustice, & it couered me: my iudgement was the eie to the blinde, and I was a father vnto the poore, and when I knewe not the cause, I sought it out diligentlie, I brake also the chawes of the vnrighteous man, and pluckt the pray out of his teeth, &c. It appeereth by this, that Iob was a worthie Magistrate: God send vs manie such as Iob was.

The Sunamite (whose sonne Elizeus raised [Page 37]to life) so iourned in the time of famin seauen yeares in the land of the Philistines: in her ab­sence, her lands and goods were vniustlie en­tred vpon: at her returne, she complained of the iniurie to Iehoram the King of Israel: Ieho­ram without delay commaunded an Eunuch to restore her goods and landes vnto her: Restore thou (saieth Iehoram) all that are hers, 2. Kings & all the fruites of her lands, since the day she left the land, euen vntill this time.

The Iewes in Nehemiahs time were greatly oppressed: Nehemiah was verie angrie with the Princes and rulers which oppressed them, Neh. 5. and saide vnto them: you lay burdens euery one vppon his breethren &c. Restore vnto them this day their lands, their vineyards, their oliues, and their houses.

If it be the magistrates duety to deliuer the oppressed, they must take great heede, that themselues be neither principals nor accessa­ries in the sinne of oppression. If they be guil­tie, iudgement shalbe turned into wormewoode, Amos. & 2.6. and the righteous shalbe solde for siluer, and the poore for shoes: that is to say, filthy bribes shal be more accounted then mens liues, which are most pretious.

IF he doe it with a single heart (beside the te­stimonie of a good conscience which is a conti­nuall [Page 38]feast) he may assure him-selfe of Gods fauour and blessing, and of the singuler like­ing of all Gods people.

Iosias did eate and drinke and prosper, [...] 22. when he executed iudgement and iustice, when he iudged the cause of the afflicted, and the poore.

Iob deliuered the poore that cried, [...] 6. & the father­les, & him that had none to help him, and the blessing of him that was ready to perish, came vppon him.

Our souereigne Ladie Queene Elizabeth hath dealt gratiously with manie poore suters at the Court, she hath spoken comfortablie to them, and procured restitution according­lie. If it be no disgrace to this noble Ladie which sitteth vnder the cloth of estate, to deli­uer the oppressed, it is no blot to inferiour ma­gistrates if they do the like. If the Prince plea­seth God highlie, and winneth the hearts of her subiects soundlie, for releeuing the op­pressed, it is verie certaine, that those Cor­morants, which grynde the faces of the poore are accurssed of God, and loose the hearts of his people. If the Prince sitteth fast in the seate of her Kingdome for tendering the case of the oppressed, can they assure them-selues of sitting quietlie vnder their vines and figge-trees, which eate bread, baked with the teares of men? It is certaine, they cannot. for (be­sides the manifold curses of God and his peo­ple) their owne consciences doe mightelie [Page 39]sting them, and are enemies ynough to tor­ment them.

CVrsed be he, Deu. 22.17. that remoueth his neighbours marke: and all the people shall say, Amen. If they are accurssed by God, and his people, which remoue the marke of the land, they are more accurssed, which take awaie house and lend.

Oppression maketh awise man madde. Eccle. 7. Madnes is a greeuous punishment: God punisheth oppression by madnes, one grosse sinne, by another.

Ye haue builded houses of hewen stone, Amos. 5 but yee shall not dwell in them: ye haue planted pleasant vineyards, but yee shall not drinke wine of them: The reason of this is set downe by Almighty God in the same verse, in these words: your treadings are vpon the poore: & you take from him burthens of wheate, (that is to say, the neces­sarie reliefe of him and his famility.) If the ta­king away of burthens of wheat from the poore was so great a sin, the taking waie of arable ground (which by tillage and Gods blessing bringeth reliefe to a man and his fa­mily) is no litle sinne.

They shall not mourne for him (saieth God of Ioachim the King of Iuda, which was a great oppressour) he shall be buried as an asse is buried, Iere. 22 [Page 40] and cast forth (as a carrion aboue the ground) euen without the gates of Ierusalem. Ioachim had closed himselfe in Cedar, but that was not able to keepe Gods iudgements from him.

The stone shall crie out of the wall, [...]ac. 2.11. and the beame out of the timber shall answere it, &c. As if almighty God should say, rather then the vile dealings of oppressours should not come to light, the stone shall cry out of the wall, I am built of blood and iniquitie, & the beame out of the Timber shall answere, I am built likewise of blood and iniquitie. If the stones and beames of oppressours houses, giue in their euidence (like honest Iurates) against such houses, the Oppressours must prepare themselues to heare this feareful sentence pro nounced, by the Lord chiefe iustice of hea­uen and earth against them: woe vnto him that buildeth a towne with blood, [...]ac. 2.12. and erecteth a Citie by iniquitie.

They which oppresse others, [...]g. Epist. [...]. 2. doe more hurt them selues, then those whom they oppresse: the smart of the oppressed hath an end, the smart of the Oppres­sour is euerlasting: for he heapeth vnto him-selfe wrath against the day of wrath, and of the declara­tion of the iust iudgement of God.

There were neuer any oppressours so ma­ny and mighty, but at the length they were met with. Gods iudgements haue feete of wooll, but they haue armes of brasse: It is long [Page 41]God begin, but when he striketh, he pay­eth home. Esay. chap. 30. ver. 14.

Wo vnto them that imagine iniquity, & worke wickednes vpon their beds: Iere. 5. when the morning is light, they practise it, because their hand hath powre, and they couet fields, and take them by vio­lence, and houses, and take them away: so they op­presse a man and his heritage: therefore, thus saith the Lord: behold, against the family haue I deuised a plague, whereout ye shall not plucke your neckes. Mich. 2. ver. 1.2.3. God be mercifull vnto vs and make vs afraid of his iudgements.

GOd Looked for iudgement, Esay. 5.7 but behold oppressi­on, for righteousnes but behold a crying. &c. Iudgement & righteousnes are the true fruits of Gods religion, therefore oppression is no branch of Gods Religion, and consequently, the oppressour is voyd of all religion.

Doe not all the workers of iniquitie know that they eate vp my people as they eate bread? they call not vppon the Lord: Psal. 14. ver. 4. Opperssours call not vppon the Lord, therefore they are void of religion: for inuocation is a principall and necessarie fruit of religion. If the oppres­sours say, that they stretch out their hands and make manie prayers, I graunt they doe so, but Almightie God giueth them this answeare: I will hide mine eyes from you, I will not heare: Esay. 1.1 for [Page 42]your handes are full of blood.

I will be a swift witnesse against those, that wrongfully keepe back the hirelings wages, and vex the widow, [...]. 3.4. and fatherles, and oppresse the stranger, and feare not me, saith the Lord of hosts, &c. They which oppresse others feare not God, [...]. 3.5. therfore they are voyd of Religion. If they say they feare God, they deserue no credite, because their doings confute their speech. A good tree bringeth forth good fruits, and a iustifying faith appreereth by good workes.

The former gouernours did burthen the people, [...] 5.15. but so did not I (saith Nehemiah) because of the feare of god. If Nehemiah did neither oppresse nor deale hardly, because he feared God, it is manifest that oppressours feare not God, and therefore are voyd of religion.

When he (that is Iosias) iudged the cause of the afflicted, and the poore, he prospered: was not this, because he knew me? saith the Lord: But thine eyes and thine heart (he speaketh to Ioachim the King of Iuda) are but onely for thy couetousnes and for to shed innocent blood, and for oppression &c. Iosias was a singuler defence to the op­pressed, because he did know and feare God: Ioachim was a notable oppressour, because he did neither know, nor feare God, that is to say, because he was voyd of Gods religion.

This which I haue set downe against op­pression, may serue for oppressours to looke [Page 43]vpon, & to reforme themselues by. If it worke their good, it is happy for them: If it doe not, let them remember that dye they must, and that after death they shall haue a fearefull iudgement. The best aduise that I can giue to them which are oppressed, is that they desire the magistrate, to be their defence. If by this ordinary meanes, they cannot compasse their owne, they must patiently beare iniuries, and commit their cause to almighty God, Psal. 56. who hath their flittings in his regi­ster, and their teares in his bot­tell, and will be surely, but yet iustly, reuenged of their Oppressours.