for not entertaining him not for stripping the clothed but for not clothing the naked not for hurting and iniuring the sicke and prisoner but for not visiting and comforting them Verse 41. 42. c. The reason hereof is because we being the Lords seruants it is not sufficient Mat. 41. 42. that we doe not serue Gods enimies or that we spend our time in idlenesse and serue no body but wee must doe faithfull seruice to him our Lord and Maister for which end he hath created and redeemed vs and spend our liues not onely in abstayning from euill but also in doing of good Moreouer vertue and vice being extreames without meane hereof it followeth that the absence of the one in a subject capable of it argueth the presence of the other so that if we be destitute of vertue we are replenished with vice If our houses be cleane swept and empty of Gods graces they become forthwith fit habitations for vncleane spirits if we be Mat. 12. 44. not indued with knowledge we are blinded with ignorance if we be destitute of faith we are full fraught with infidelitie if we cease to doe good immediately we beginne to doe euill And therefore our sinnes of omission being alwayes accompanied with sinnes of commission are sufficient matter of inditement for our iust condemnation whensoeuer the Lord shall summon vs to appeare before him The vse hereof is that wee doe not with simple ideots That we must not blesse our selues in our harmlesnes blesse our selues because we are harmelesse and doe no man wrong and because we abstaine from such grosse impieties as we see others commit for the Lord requireth that we not onely refraine from euill but also that we doe good so that it is not sufficient that we doe not scorne Gods worship if we doe not also religiously serue him nor to abstaine from biaspheming Gods name if we doe not also glorifie it nor to forbeare doing wrong to our neighbour vnlesse also wee be ready to performe the duties of justice charitie and christianitie towards them Secondly out of the order which the Prophet vseth in The duties of Iustice the true Touchstone of the duties of Pietie reprehending the peoples sinnes vve may obserue that hee first conuinceth them of their sinnes against their neighbors and then of their sinnes commited against God and this methode is vsuall in the Scriptures which the holy Ghost obserueth first that he may beate downe the pride and vaine boasting of hypocrites who are ready to brag of their knowledge faith loue of God and other hidden graces though they be destitute of the loue of their brethren and barren of good workes And therefore he bringeth such as these who make a golden shew of spirituall and inward graces in respect of God to the true touchstone of outward obedience and the externall works of charitie and mercy towards their brethren to the end that if they will not abide this tryall it may appeare that though they make neuer so glittering a shew of spirituall and hidden graces yet they are nothing but drosse and Copper guilt And this is the Touchstone which Christ giueth vs to discerne a Hypocrite from a sound professor namely by their fruits Mat. 7. 16. By their fruites ye shall know them And the Apostle Iames. Chap. 2. 18. Shew me thy faith by thy works The Apostle Iohn likewise 1. Ioh. 4. 20. If any man say I loue God and hate his brother hee is a lyar c. And Chap. 2. 4. He that saith I know him and keepeth not his commandements is a lyar and the truth is not in him Verse 9. So our Prophet knowing how ready the hypocrites of his time were to brag of their Religion towards God doth conuince them of the want hereof by laying open their injuries and cruelties towards their neighbours Secondly this is done for the behoofe and benefit of Gods children who by reason of their naturall blindnesse and selfe loue cannot easily spye out their secret and hidden corruptions but contrariwise are ready to flatter themselues with an opinion of a great measure of their spirituall graces these also are to examine themselues by this touch-stone for their loue of God is not much if their loue of their neighbour be but a little their faith is not strong if their obedience be but weake their knowledge is not great if their practise be but small and their Religion is rootelesse if it bee but fruitlesse Thirdly whereas he includeth the breach of the first table The true know ledge of God the fountaine of all sound Obedience and all manner of impietie against God vnder this one particular that there was no knowledge of God in the land hence we gather that as true knowledge of God is the fountaine of all true obedience so contrariwise ignorance is the cause of all neglect of Religion of all impietie and wickednesse And this may further appeare both by reason and Ignorance the root of all sin also by manifold examples By reason for they that know neyther God nor his will they are ignoraunt of that which pleaseth him and displeaseth him and therefore though they had some good intention to serue God yet they must needs displease him through ignorance and errour Againe whosoeuer sinneth he also erreth according to that Prou. 14. 22. Prou. 14. 22. Doe they not erre that imagine euill and those that erre doe erre eyther through ignorance or wilfull maliciousnesse Thirdly for this cause sinners are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is such as are ignorant and through ignorance are deceiued And sinnes are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Ignorances Heb. 5. 2. and 9. 7. Heb 5. 2. 9. 7 So also this appeareth by examples For this was the cause of Adams transgression because hee knew not Gods truth both in his promises and threatnings Gen. 3. Of the sinne of Gen. 3. the Israelites for the Lord himselfe rendreth this reason why his people erred because they had not knowne his wayes Psal 95. 10. This made the Iewes to erre because they knew not Psal 95. 10. the Scriptures Mat. 22. 29. This caused them to crucifie the Lord of life Act. 3. 17. And to become proud iusticiaries testing Act. 3. 17. in their owne righteousnesse because they knew not the righteousnesse of God Rom. 10. 3. This was the cause of the Rom. 10. 3. Gentiles Idolatry Gal. 4. 8. But when yee knew not God yee Gal. 4. 8. did seruice to them which by nature were not Gods And of Pauls persecuting Gods Saints 1 Tim. 1. 13. 1 Tim. 1. 13. And as this Ignorance is the cause of all vice and sinne Ignorance turneth good inclinations into sinne so it maketh all our inclinations which are good and vertuous being guided with the light of knowledge to degenerate and become euill for example Religion joyned with ignorance bringeth forth Idolatry deuotion joyned with
sinnes I see no reason why in our exposition we may not comprehend them both Yea but this people transgressed the first table in many other respects as namely by their grose Idolatry false worship contempt of Gods word and profanation of his Sabbaths why then doth he onely here accuse them of this sin of swearing I answere hee doth vnder this one particular comprehend all the rest eyther because this sinne most notoriously raigned amongst them or els because this prophane and false swearing is vsually accompanied with all impietie for he that maketh no conscience of vaine vsuall and false swearing maketh conscience of no impietie But let vs consider what kinde of swearing is here condemned neither must we vnderstand this of all manner and kindes of swearing seeing a lawfull Oath is in Gods word commaunded as a notable part of his worship and seruice So Deut. 6. 13. Thou shalt feare the Lord thy God and serue Deut. 6. 13. and 10. 20. him and shalt sweare by his name Chap. 10. 20. Yea and sometimes it signifieth the whole seruice of God as Psal 63. Psal 63. 11. 11. All that sweare by him shall reioyce in him But here onely vnlawfull swearing is condemned which sinne is diuersly committed as first in regard of the object Esay 65. 16. when men sweare by any thing besides the Lord alone Secondly in respect of the manner when as they doe not sweare in truth justice and judgement Thirdly in respect Ier. 4. 2. of the end when as in their oathes they do not chiefly ayme at Gods glory or their owne or their neighbors good which sinne they commit who sweare rashly ordinarily and in their rage and fury But of this argument I purpose to speake more largely else where therefore I will here passe it ouer The other sinne signified by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is cursing and direfull imprecations which is vsed against our selues Of Cursing or against our neighbours against our selues when as rashly vainely and vnnecessarily we inuocate Gods feareful Iudgements against our state person body or soule for the needlesse confirmation of some truth eyther in our asseuerations or promises or for the binding of our selues to the performāce of some vnprofitable or euil action An example wherof we haue in Iesabel 1 King 19. 2. Against our neighbours when in malice or rage we desire God to poure vpon them 1 King 19. 2. some grieuous punishment The which is an horrible abuse of Gods name power and justice when as we goe about to make him our instrument of vnjust reuenge and the executioner of our malicious and wicked outrages and likewise a haynous sinne against our neighbours when as our malice exceeding our power vve wish vnto them those euils which we are not able to inflict And this our Sauiour condemneth though it be vsed against those vvho curse and persecute vs. Math. 5. 44. So Rom. 12. 14. Mat. 5. 44. The second sinne of which the people of Israell are accused Rom. 12. 14. and conuicted is Lying for the better vnderstanding Of Lying whereof that knowing it we may auoyde it vve will consider the nature and kindes thereof A Lye is when by any meanes a man vttereth an vntruth or the truth vntruely and with a purpose to deceiue So that What a Lye is there are two sorts of Lyes the first vvhen as a man speaketh not as the thing is the second vvhen hee speaketh the 2. Sorts of lies truth but deceitfully with a desire to be otherwise vnderstood then the truth is The first which is a logicall or a reall Lye is of two sorts first when as a man speaketh an vntruth against his minde and knowledge and this is the chiefe kind of Lying from whence in the Latine it hath his name for mentiri est contra mentemire Secondly when a man inconsiderately and through errour vttereth an vntruth thinking that hee speaketh true Which howsoeuer it bee a lie in the generall signification yet he that vttereth it cannot bee called a lyar because howsoeuer his words agree not with the thing yet they agree with his minde Onely hee offendeth through inconsiderate rashnes in that hee affirmeth that as certaine truth of which hee hath no certaine knowledge and thereby giueth offence to those that heare him who discerne the vntruth but doe not know the minde of him that vttereth it Secondly hee lyeth who speaketh the truth with a purpose to deceiue not knowing that to bee true which hee auoucheth or thinking it to be otherwise or knowing it to That he lyeth who speaketh the truth to deceiue bee truth desireth to be vnderstood otherwise then he speaketh it and this is as great a sinne as a plaine lie for as it is a lesser fault in regard it hath more shew of truth so it is greater because it is ioyned with more deceipt As therefore a man may pronounce an vntruth and yet be no lyer so hee may be a lyar in vttering the truth when as hee doth not speake it with a simple heart And these are the diuers kindes of lying which are here condemned the which howsoeuer they seeme small sinnes That lying is a great sinne in gods sight in the sight of men as appeareth by their common practise yet they are great in Gods sight and therefore carefully to be auoyded by all christians which that we may the rather doe let these motiues perswade vs. First because the Lord in the scriptures hath straightly forbidden it Leu. 19. 11. Ye shall not lye one to another Eph Leu. 19. 11. 4. 25. Cast of lying and speake the truth euery man to his neighbour Ephe. 4. 25. for wee are members one of another Col. 3. 9. Lye not one to another seeing ye haue put off the old man and his workes Col. 3. 1. Secondly because it is condemned as a greuous sinne namely as an abhomination to the Lord Pro 12. 22. as a sin which God abhoreth Pro. 6. 17. As being the cursed off-spring Pro. 12. 22. of that wicked father the diuell Ioh. 8. 44. The which is to bee vnderstood not onely of pernicious lyes but also Ioh. 8. 44. merry lyes for God condemneth it as a sinne to make Princes merry with lyes Hos 7. 3. Yea of officious profitable lyes For truth must not be sould at any price Pro. 23. 23. Hos 7. 3. Pro. 23. 23. And it is vnlawfull to lye for Gods cause Iob. 13. 7. 9. and Iob. 13. 7. 9. therefore much lesse for any worldly benefit Thirdly as truth maketh vs to resemble our heauenly father Lying maketh men resemble the Diuell who is the authour and fountaine of truth so Lying maketh men to resemble the Diuell who is the father of Lyes and as truth is the badge or cognisance of a Christian in earth and Heire of heauen so Lying is a note and Psal 15. 2. token of
or by saying Lord haue mercy vpon vs for we are all sinners or by making some counterfaite shew of repentance in their sicknesse or when they lye vpon their death beds as also it refuteth the doctrine of the Papists who so lightly esteeme of sinne that they teach it may be done away by auricular Confession Pennance humaine Satisfactions Pilgrimages saying ouer of so many Pater-nosters Aue-Maryes and Creedes by a Bishops blessing and Popish Pardons but vve are to know that howsoeuer they esteeme of it yet it is so odious in Gods sight that no satisfaction can be made for it but by the alone sufficient sacrifice of Christs bloud in which if we haue not part our bloud will be vpon our owne heads and the guilt and punishment of our sinnes will euer remaine vpon vs. And so much for the doctrines and vses which are to be Application obserued out of these words Now in the next place we are to apply them to our owne times and to examine whether we That vnlawfull swearing exceedingly aboundeth bee not guiltie of those sinnes of which the Israelites are her conuicted and condemned The first sinne is swearing in which respect if we take a generall suruey of our state we shall finde that we may well take vp Ieremies complaint that because of oathes this land mourneth Ier. 23. 10. For the Ier. 23. 10. name of God was neuer so prophaned and blasphemed amongst the people of Israell as in this sinfull nation neither can wee finde that they euer so lightly vainely and impiously abused the dreadfull and glorious name of their Iehouah as it is abused amongst vs nay contrarywise we find that it was vsuall with them to rent their garments when they hard Gods name blasphemed which if we should do in our dayes we should neuer go in whole apparel the whole wealth of the land were scarce sufficient to furnish the people with clothes yea such a superstitious respect they had of the name of God that numbring by letters they durst not vse the letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because one of Gods names was thereby expressed but in stead of them vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest the name of god should be prophaned by common vse whereas amongst vs the fearefull name of God is vsed without all respect in jests and May-games common swearing and impious cursing But the more full handling of this point I will reserue for a larger discourse of this argument And so much concerning the sinne of swearing the other sinne signified by the same word is cursing and direfull That wicked cursing is rife in these times imprecations The which sinne also doth exceedingly raigne in this our land and pulleth downe gods heauie judgements vpon vs for are men sporting themselues in their pleasures recreations if any thing crosse them in their delights what Poxes Plagues and mischeifes will their accursed cursing mouthes thunder out are they about their worldly affaires businesse if they doe not sort according to their desire what direful curses wil they vtter if they be by any accident incensed with anger they haue no readyer way to ease themselues then by belching out of their poysonous stomacks curses and blasphemies neyther is there any thing priuiledged from this their impious furie for not onely their enemies who haue injured or abused them are thought fit subiects vpon whom they may lay their heauy curses but also their friends who are neere and deare vnto them yea what soeuer commeth next to hand sometimes they thus reward their poore seruants for their painefull seruice sometimes their seelie cattell are thus requited for all the vse and benefits which they haue by them yea sometimes the children of their owne bowels haue these hellish blessings bestowed vpon them and that vpon small and trifling occasions nay such is their senslesnesse in this sinne that they are ready to curse the senstesse creatures and that oftentimes when there is no fault in them which are onely their bare instruments but in themselues who for want of heede wit or prouidence could vse them no better but let such cursers know that the The punishment of cursing curses which they haue still in their mouthes shall fall vpon their owne heads and that they are but like stones or balls cast against a hard wall which hurt it not but rebound vpon the throwers Let them remember the saying of the Psalmist Psal 109. 17. As hee loued cursing so shall it come vnto Psal 109. 17. 18. him and as hee loued not blessing so shall it bee farre from him 18. As hee clothed himselfe with cursing like a rayment so shall it come into his bowels like water and like oyle into his bones And well were it if hee that curseth did beare the punishment of his owne sinne himselfe alone but it is otherwise Cursing maketh the common wealth liable to Gods iudgements for where cursing aboundeth it causeth the Lord to proclaime a controuersie with the whole land and to inflict vpon it his heauie judgements The which as it should forcibly restraine men from this horrible sinne because thereby they make not onely themselues but also their deare country liable to grieuous punishments so also it should moue Christian magistrates to bee carefull in the suppressing of this vice seeing where it aboundeth there the whole country lyeth open to Gods fearefull plagues The third sinne whereof the Israelits are accused is Lying in which respect if we take a view of our land wee That the sinne of lying is exceeding common in these times shall finde that neither they nor the Cretians themselues exceeded our people in this vice For looke amongst all sorts and conditions of men and it will plainely appeare that al sorts of lyes abound vaine lyes which haue no other end but to keepe their tongues in vre merry lyes for to that passe are men come that they will lie for recreation sport themselues in their wickednes officious lyes for gaine and aduantage though it be joyned with the losse of their soules yea and pernitious lyes tending to the hurt reproach and slaunder of their neighbours If we take a view of state pollicie vvee shall finde that their mixta prudentia which is so much admired and highly esteemed is nothing else but a mixture of worldly wisedome with aduantageable lying and deepe dissimulation Looke amongst our Lawyers who take vpon them to maintaine truth and justice and you shall see a common practise of lying in their false pleas and allegations joyned with an impudent facing out and discountenancing of Truth tending to the ouerthrow of justice innocency and the aduancement of wrong and oppression the which sinne is more daungerous to the state because these lyars are licensed and countenanced in their sinne and suffered to say what they will or can for their Clyent though it be neuer so false without check or controulement Examine the state of the Citie
them principally the Lord had cast out the nations before them and also had giuen them expresse and straight commandement that they should vtterly demolish and deface all these idolatrous monuments destroy the places wherein the nations serued their Gods vpon the high Mountaines and vpon the hils and vnder euery greene tree and ouerthrow their aulters and breake downe their pillars and burne their groues hew downe the grauen images of their Gods and abolish their names out of the place Deut. 12. 2. 3. and 7. 4. 5. Deut. 12. 2. 3. and 7. 4. 5. So that they could not pretend ignorance for their excuse being sufficiently instructed both by Gods workes and also by his word and therefore it is manifest that being wholy carried away with a spirit of fornications they committed these sinnes proudly and presumptuously against Gods Majestie preferring humane inuentions and their owne superstitions before Gods reuealed will Neuerthelesse some colour of excuse they had to blinde their owne judgements gagge their consciences and to stop the mouthes of all reprouers namely because the shadow of these groues and trees was good that is both pleasant and profitable pleasant both in respect of the delightfull shade and the sweetnesse of the aire which vsually accompanyeth such places and profitable not onely for the inlarging their deuotions but because they were thereby also preserued from the scorching heat of the sunne with which the people of those countries were sometimes molested and so fitted as they thought with more alacritrie to performe their religious seruices So that the cause why they transgressed Gods commaundement was as it seemeth their good meaning whereby they imagined that by taking their owne courses they should be much better fitted for his seruice then by following his direction in his word which in truth was nothing els but carnall and abhominable pride in them whereby they thought themselues wiser then God himselfe and preferred their own wil-worship and humaine inventions before Gods reuealed will And thus haue we seene what their sinne was as it is here plainly expressed the which also in the same words is much aggrauated first in that they did not onely seldome fall into this sinne but made it an vsuall and common practise this is signified by the Verbe here vsed in the original which being in the second Conjugation of Actiues doth imply the frequency of the action as Tremelius obserueth as also where he saith that they sacrificed on the mountaines and hils in the plurall number and vnder the Oke Popler and Elme whereby he intimateth that the Israelites were not contented to commit this Idolatry in one or two places or vpon some few Altars but they had many hils many groues many Alters many Chappels and Temples which they had erected in euery part of the Land Wherein it seemeth they gloryed as though they were in better case and much to be preferred before the Iewes seeing they had but one Temple one Altar for sacrifices and another for sweet incense where as they had great varietie and choise of Temples and Alters for their deuotions Secondly their sinne was aggrauated by their shamelesse impudencie for they did not commit their spirituall whoredomes in secret corners but in the eye of the world in most eminent places Lastly in that they were not abashed at their wickednes but rather justified it by pretending their good meaning aduancing themselues before all who had not aspired to the same degree of sinne and that through affected and wilfull ignorance for their practise was repugnant and opposite to the expresse word of God which was not onely committed vnto them in writing but also faithfully expounded and zealously inforced by Gods true Prophets And this was the peoples sinne their punishment followeth whereof there is two degrees the first that he would punish them in their familie with shame and reproach the second that he would with-hold the meanes with which such abuses should bee reformed whereby they were discredited and disgraced The first is contayned in these words therefore your Daughters shall be harlots and your Spouses shall be Whores The which words some vnderstand as the fruit and effect of their Idolatry both because spirituall whoredome is vsually finished and perfected with corporall adultery as appeareth in the example of the children of Israell seduced by the daughters of Moab Num. 25. 1. 2. 6. and also because Num. 25. 1. 2. 6 husbands and fathers gaue their wiues and daughters fit occasion and opportunitie to play the harlots whilest they absented themselues in the hils and groues about their Superstitious deuotions yea and prouoked them also by their bad example when vnder colour of Religion they gaue themselues to all vncleannesse as it is the vsuall practise of Idolaters But I rather expound these words as the punishment the Lord threatneth to inflict vpon them for their Idolatry namely that he would punish their spirituall whoredome with carnall whoredome and because by their frequent Idolatries they had grieuously dishonoured his name therefore hee would disgrace and dishonour them by causing their houses to become stewes and their daughters and spouses or daughters in Law as the word may indifferently signifie to become strumpets and common harlots The which punishment the Lord inflicted vpon the Gentiles who because they turned the glory of the incorruptible God into the similitude of the image of a corruptible man and of birds c. therefore God gaue them vp to their owne harts lusts vnto vncleannes Rom. 1. 23. 24. and to defile their owne bodyes amongst themselues c. as it is Rom. 1. 23. 24. Where we are to obserue that the Lord punisheth one sinne with another not by infusing corruption or by prouoking vnto wickednesse but onely by with drawing his grace and by giuing men ouer to their owne vile affection Now this punishment by the Law of requitall is proportionated vnto their sin for as the Idolaters did rob God of his honour to giue it vnto Idols so the Lord threatneth to spoile them of their honours and to expose their names to infamie 1 Sam. 2. 13. and reproach by suffering their wiues and daughters to play the Harlots and because being his spouse and children they prostituted themselues to idols and exceedingly grieued him by their Adulteries therefore hee would vexe them also by suffering their wiues and children to defile themselues with Adulterers that so by their owne griefe they might learne how much they had grieued the Lord with their spirituall fornications Whereby the Lord sheweth that in the day of his visitation hee needeth not to seeke farre for meanes of reuenge seeing he could make them their owne executioners and their nearest and dearest friends the instruments of his wrath to inflict on them deserued punishents And this is the meaning of the words The doctrines The doctrines which arise out of them are these First we may obserue that God as well condemneth Idolatrous
one who is the sonne of perdition for Lyers haue their childes-part in the Lake which burneth with fire and Apoc. 21. 8. brimstone Fourthly because by Lying men loose their credit so as no man will beleeue them when they speake the truth Fiftly because it taketh away the true vse of speach which Lying ouerthrovveth the vse of speach is to expresse the meaning of the heart and ouerturneth all humaine societie contracts and commercements betweene man and man c. Lastly it maketh the Lord to proclaime a controuersie with vs and to contend with vs by his heauie Iudgements For a false witnesse shall not be vnpunished and he that speaketh Lyes shall not escape Prou. 19. 5. But he shall perish Verse 9. Prou. 19. 5. 9. Psal 5. 6. And be destroyed Psal 5. 6. As appeareth in the example of Ananias and Saphira Act. 5. And after this life he shall Act. 5. be shut out of Gods kingdome Apoc. 22. 15. And be cast into Apoc. 22. 15. and 21. 8. hell fire Apoc. 21. 8. The third sinne whereof they are conuicted and condemned Of Killing is killing whereby wee are not onely to vnderstand the taking away of the life of man which is murther in the highest degree but also all hurts wrongs and injuries offred against the person of their neighbour for as in the former verse by the want of mercy was vnderstood the want of loue compassion and all christian beneficence so by this sinne of commission opposed thereunto we are to vnderstand the contrary vices cruelties injuries and oppression committed against the person and life of our brother Againe it seemeth that it was the Prophets purpose in setting downe this short Epitome of the peoples sinnes to bring them to an examatition of themselues by the Law of God that so the obstinate might bee conuinced of their manifold transgressions as though he should say if you who vpon euery occasion are ready to justifie your selues would examine your hearts and consciences your liues and conuersations according to Gods Law you should finde that you haue broken all and euery part therof as namely by swearing lying killing stealing c. Seeing then the Prophet in this place hath relation vnto the Law of God violated by them it followeth that as these sinnes are condemned in the Law so also here But in the Law is condemned not onely the capitall sinne which is specified but all other of the same kinde with the meanes and occasions thereof and therefore whereas the Prophet doth accuse them of Killing hee doth vnder this one word include all other their sinnes of this kinde and nature As first the killing and murther of the heart to which is to be referred all vnjust anger inueterate malice repining enuie purpose of taking priuate reuenge disdaine rejoycing at other mens harmes crueltie discord and such like Secondly the murther of the tongue to which is referred chiding railing cursing scoffing backbiting and slaundering Thirdly the murther of the hands vnder which is comprised all manner of violence against the person of our neighbour as quarrelling fighting wounding and killing eyther of his body or soule The fourth sinne is Stealing whereby as in the former Of Stealing we are not onely to vnderstand Theft in the grosest kind as that open and violent Theft which is called Rapina Latrocinium Rapine and Robberie or that secret and deceitfull Theft which we call Furtum that is pilfering and stealing but also all manner of vnlawfull meanes whereby our neighbour is defrauded and depriued of his goods whether they be condemned by humaine Lawes or allowed and tolle rated And this is a Tree which sendeth forth many branches The diuers kindes of theft For eyther this theft is committed out of contract or in contract to the first we are to referre all violent and forcible courses taken for the spoyling our neighbour of his goods As first oppression wherby those who excel others in power Oppression authoritie and riches are ready to deuoure swallow vp the poore to grinde their faces feed vpon their sweat and euen drink their bloud of such we read Esay 3. 14. 15. Micah 3. Esay 3. 14. 15. 2. 3. And in this respect those oppressors are called roaring Micah 3. 2. 3. Lyons and deuouring Wolues Zeph. 3. 3. And this oppression Zeph. 3. 3. is committed eyther through meere violence and without coulour of Law which is the vsuall Theft of Tyrants and cruell Land-lords or else when some shew of Law is pretended which is called extortion and is the sinne eyther of Magistrates who make Lawes for the oppression of the common wealth who take bribes to betray the cause of the innocent who presse the extreamitie of the Law and strictly stand vpon the outward letter though in respect of circumstances it be without all equitie Or else of officers who inhaunce their fees grate vpon the poore delaying the dispach of his businesse vnlesse for expedition their dueties be doubled and trebled Or else of Lawyers who taking vpon them to bee the patrons of poore mens causes become latrones of their goods robbing and spoyling whole common wealths vnder coulour of righting the wronged and maintaining equitie and Iustice Or else of Ministers who fleece the sheepe eate the milk and cloth themselues with the wool but doe not feede the flock being eyther vtterly vnfurnished of sufficient gifts or being sufficient neglect their duety through idlenesse or for ambition Or else this theft is committed by the people who receiuing spirituall things from their Ministers will not communicate vnto them their carnall things but by fraudulent or violent courses with-hold from them that necessary and sufficient maintenance which both by the lawes of God man is allotted and allowed vnto them The which howsoeuer it is esteemed a small fault or none at all yet it is not onely theft but Sacriledge in Gods sight as appeareth Mal. 3. 8. Mal. 3. 8. The second kinde of theft is cloaked and disguised vnder the habite of lawfull contracts vnto which we may referre all manner of deceipt and fraud vsed in buying and selling vsurie selling time vnder shew of giuing credit and such like All which kindes of theft are grieuous sinnes in Gods sight forbidden and condemned in gods Law Exod. 20. 25. Exod. 20. 25. And punished in this life with gods curse Zach. 5. 3. 4. and in the life to come with banishment out of gods kingdome Zach. 5. 3. 4. 1. Cor. 6. 10. 1. Cor. 6. 10. The last sinne whereof they are accused and conuicted Of whoredom and the diuerse kinds of vncleannesse is whoring by which wee are to vnderstand all manner of vncleannes eyther internall in the minde or externall in the body the internall are the vncleane lusts of the flesh which are eyther suddainely intertayned condemned by Christ Math. 5. 28. or nourished and retained which the Apostle calleth burning 1.